theological reflection
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2022 ◽  
pp. 000332862110603
Lizette Larson-Miller

The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.

Forum ◽  
2022 ◽  
Vol 50 (2) ◽  
pp. 199-216
Yovinus Andi Nata ◽  
Antonius Denny Firmanto ◽  
Nanik Wijiyati Aluwesia

The focus of this study is on theological reflection on the myth of Plai Long Diang Yung which is contained in the culture of the Dayak Wehea people. This myth has a special and central place in the life of the local people and is the origin of the Lom Plai celebration which is the culmination of all traditional celebrations and rituals. This myth has an important meaning in people's lives and talks about many things related to human existence, nature and God. With this fact, the myth can become a locus theologic that can enrich the reflection of the Church's faith and root the faith in culture and culture in the light of faith. The method used in this paper is based on the results of critical reading of the mythical text of Plai Long Diang Yung and the Christian Tradition text. This study found that the myth of Plai Long Diang Yung contained a very rich theological meaning which spoke of Christ, salvation and God who is not limited to human sexuality.

Vusimuzi Goodman Nkuna

Religious pluralism has characterized societies since time immemorial and has been one of the sources of conflict in many societies. This article compares how religious pluralism was handled in intertestamental Palestine and the manner it is managed in post-apartheid South Africa. The study used academic literature which applied the Apocrypha to describe the religious context of Palestine between 336 BC and 63 BC. The themes that emerged from this analysis were then used to source academic literature that describes the religious context of South Africa from 1994 to 2021. This process led to the synthesis of the similarities and differences of the two contexts. The findings latently reveal the contribution of the Apocrypha to theological reflection while simultaneously showing that the Roman Empire’s violent attempts to undermine religious pluralism in intertestamental Palestine bred counterviolence. The paper further reveals that post-apartheid South Africa’s use of legal instruments to promote religious pluralism seems to contribute to the optimization of religious freedom and peaceful co-existence. These findings are likely to contribute to the discourse of religious pluralism, interfaith dialogue, and intercultural communications. Keywords: Hellenism, Apocrypha, Religious Pluralism, Democracy

2021 ◽  
Vol 5 (2) ◽  
pp. 033-038
Carlos Mendoza-Álvarez ◽  

This essay analyzes the phenomenon of clandestine graves of missing persons in Mexico as a social, political, and philosophical problem, where theological clues are established. With the contributions of decolonial thought this reflection seeks to think the absence and, within it, to think the emergence of an alternative world promoted by the just people of history with the resistances they create to live the present with dignity and hope.

2021 ◽  
Vol 20 (2) ◽  
pp. 191-206
Oscard L. Tobing

This research examines narrative theology, which began to develop in the 1970s in the United States, and is now widely practiced in theological discourses, including in Indonesia. This theology, sometimes called postliberal theology, uses the postmodern interpretation paradigm, which seeks the meaning “in front of” the text (readers-oriented). The intended readers are the community, who have the same language, culture, and traditions. It turns out that narrative theology, which initially served as a theological reflection on Christianity’s claims to the biblical texts, has shifted into a hermeneutical lens in reading the biblical texts. Using analytical studies of library research and systematic review, the author discusses the contours of narrative theology starting from the thoughts of its pioneers (such as Hans W. Frei, George A. Lindbeck, Stanley Hauerwas, and Sally McFague), describing its characteristics, and evaluating them. The analysis results are presented in two points. The first is an appreciation of the contributions of narrative theology, i.e., simple-practical, confessional-dogmatic, relational, and inductive. The second is an evaluation of some reductive aspects of narrative theology, i.e., postmodern hermeneutics; a disregard of historicity and genre diversity; traditional-dogmatic fideism; sectarianism; and pragmatism.

Ernest Nyarko

Homosexuality and the rights of LGBTQ+ people have in recent times become one of the most discussed topics. In Ghana especially, there are massive debates, comments and advocacy of various kinds on the print, mass and electronic media on the subject. Politicians, religious leaders, among others have had to add their voice to the ongoing discussion as to whether or not to accept homosexuality. It appears the majority of Ghanaians are anti-gay and believe that the activities of homosexuals or LGBTQ+ people are unnatural and foreign to Ghanaian primal thought and thus are calling for proper human sexual rights and Ghanaian family values. This paper examines Paul’s use of malakoi (effeminates) and avrsenokoi/tai (homosexuals) in 1 Corinthians 6:9 from the perspective of the Ghanaian (Akan) culture. The researcher brings out Paul’s understanding and theology of malakoi and avrsenokoi/tai, and then engages these with the Akan understanding of homosexuality. This way, the Akan culture is factored into the interpretation of the selected Pauline passage as it forms the basis of the researcher’s theological reflection on the subject under discussion among the Akan. The researcher uses Kwame Bediako’s “scripture as the hermeneutic of culture and tradition” as an interpretive tool, to interpret the Akan philosophy on homosexuality and how that compares to Paul’s concept of homosexuality. This study serves as a contribution to knowledge as it brings new insights to the ongoing discussion throughout the world regarding the understanding of human sexuality especially from cultural and biblical perspectives. KEYWORDS: Effeminates, homosexuals, homosexuality, unrighteous, hermeneutic, culture.

2021 ◽  
Vol 78 (4) ◽  
pp. 396-407
Brandon Gallaher

The article is a personal theological reflection on ecumenism and inter-religious dialogue by one of the commission of drafters of the Ecumenical Patriarchate's 2020 social teaching text For the Life of the World: Toward an Orthodox Social Ethos (=FLOW). The text argues that FLOW, despite being innovative for Orthodoxy, needs its boundaries expanded theologically. The section on Christian ecumenism is still quite conservative in character. It acknowledges that the Orthodox Church is committed to ecumenism but it does not explicitly acknowledge the ecclesiality of non-Orthodox churches. The author puts forward a form of qualified ecclesiological exclusivism that affirms that non-Orthodox churches are tacitly Orthodox containing “a grain of Orthodoxy” (Sergii Bulgakov). Strangely, FLOW's section on inter-religious dialogue is much more radical than its section on ecumenism. The author builds theologically on FLOW's positive affirmation of other religions as containing “seeds of the Word”, in particular, Islam containing ‘beauty and spiritual truths' and Judaism as being Orthodoxy’s “elder brother.” The essay ends by sketching a Trinitarian theology of other religions drawing on ideas from Maximus the Confessor, Bulgakov, Hans Urs von Balthasar and Raimundo Panikkar amongst others.

2021 ◽  
pp. 203-215
Daniel Nuzum ◽  
Sarah Meaney ◽  
Keelin O’Donoghue ◽  
Michael Jackson

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