A Comparative Study of Olodumare, the Yoruba Supreme Being and the Judea-Christian God

This comparative study of Olodumare in Yoruba thought and the Judeo-Christian God reviews the reasons why these two deities from different cul­tures are so often equated, when they are not necessarily so. This paper uses a philosophical-theological method of inquiry that is apt in giving a concise clarification of theological interface between the two religious and cultural be­liefs. It Is not the intention of this paper to argue that the Yoruba concept of 016dumare Is superior to the Christian concept of God. Rather, it is argued that they are not necessarily the same. Finally, the essay establishes that the Yoruba before the advent of Christianity had a philosophical concept of the existence of 016dumare, the Creator of everything that is in the primordial existence and the material world.

Moltmann’s theology in dialogue with liberation theologians revives the role of Black Theology in democratic South Africa

The theme for Liberation Theology has always been about concerns for the marginalised masses and socio-political liberation for the economically disadvantaged. Its mandate is to seek to guide towards the discovery of being human without references to historical divisions between the haves and have-nots created by socio-economic imbalances promoted by political regimes. Moltmann’s content of theology, its revision, its innovation rather than the theological method has marked his restless imagination. His method of exploration in doing theology has brought him into dialogue with philosophers and theologians of different persuasions. In this study, he is evaluated in his dialogue with the liberation theologians. The focus is on Moltmann’s theological approach to ecumenism, built around the Kingdom of God concept, and ecclesiastical analysis and political theology. These three areas are the transitional arguments on how Moltmann enters into dialogue with the liberation theologians. The argument moves on to point how Liberation Theology has exerted itself as Black Theology in South Africa during the apartheid time. Black Theology is a theology of liberation because of its resistance and endeavours of eradication of all forms of oppressive systems. The two injustices (socio-cultural misnomers) in the democratic South Africa are discussed as a calling for Black Theology’s voice. These are corruption and human rights abuses. Black Theology brings religion into the secular world as a way of aborting all forms of discrimination based on race, sex and economic class.Contribution: Black Theology is invited to revisit Moltmann’s ecumenical, ecclesiastical and political theological understanding, as a way of reviving itself back to the centre stage of prophetic role within the corrupt and human rights and dignity abuse society.

Doctrine of methods of interpretation of legal norms formed in the case law of the Court of Justice

The doctrinal approaches to the definition of methods and principles of interpretation of legal norms applied by the Court of Justice of the EU are analyzed. The traditional and special methods of interpretation inherent in integration justice are singled out. The dynamics of changes in the approaches to the interpretation of legal norms in the decisions of the Court of Justice of the EU after the signing of the Lisbon Treaty is described. Scientific approaches to defining the concept of interpretation of legal norms contained in domestic sources are analyzed. Foreign sources on the methods of interpretation of the law by the Court of Justice of the EU have been studied. The article analyzes several European publications written at different times before the signing of the Lisbon Treaty and established, which primarily draws attention to authors who have subjected the theological method of interpretation, and very few sources that influence the justification of methods or principles of their application by the Court. It can be concluded that the tendency of European scholars to emphasize the importance of the theological method of interpretation was related to their views on the constitutional nature of the Treaties and legal considerations about the need to adopt the EU Constitution. Such conclusions correlate with the limited jurisdiction of the Court of Justice, as before the signing of the Lisbon Treaty not all provisions of secondary legislation were interpretable (in particular, visas, asylum, immigration and other policies related to the movement of persons). on the constitutionality of the Treaties, although their form and content have become even more similar to constitutional acts, without losing a clear functional statement of provisions. Since then, the case law of the Court of Justice has been characterized by a variety of methods of interpretation, and European doctrine by publications that have re-substantiated the system of methods and paid more attention to their detailed analysis, making each of these methods autonomous and collectively interchangeable.

Divine Action is Constitutive of Theology: William Abraham, John Webster, and Theological Theology

This article puts forward the view that divine action is constitutive of Christian theology. More precisely, it claims that what makes a theologian’s work theological is her commitment to a narrative composed by God’s actions to create, redeem, sustain and perfect creatures. It begins with a systematic summary of William Abraham’s four-volume Divine Agency and Divine Action. Two objections are then put to it, one regarding the breadth of the concept ‘action’ and another regarding its ability to facilitate a complete theological method. It then argues that these objections can be overcome when partnered with John Webster’s ‘theological theology’ approach, as it supplies the crucial concept of an ‘economy’ of divine action. A final section presents a ‘Websterian/Abrahamic’ approach, with the result that divine action is no longer relegated to discussions of special divine providence but is the defining feature of all theological work.

Katekese Virtual kepada Korban Bencana Alam di Masa Pandemi Menurut Model Berteologi Kosuke Koyama

Currently, Indonesia is entering difficult phases because the Indonesian nation is not only dealing with the storm of the Covid-19 pandemic but also natural disasters. This disaster brought a traumatic experience for the victims. Healing for victims can indeed be done with a psychological approach, but strengthening faith is no less important. Based on this, the focus of research studies is on the role of religious institutions, particularly the Church, in handling victims of natural disasters. The role of the Church is seen in catechesis. In catechesis, the Church teaches the values of the gospel and confirms the faith of the people that the suffering experienced is not a curse from God. During a pandemic, catechetical work can be done by utilizing virtual spaces such as social media content. Social media is a means of proclaiming the faith that is easily accessible by the people. This kind of catechetical and theological method was initiated by Kosuke Koyama. According to Koyama, the right catechesis model must start from the concrete problems of the people. Based on this, this research study uses the literature study method. Literary sources were researched and analyzed so that a catechetical model was found that was appropriate to the social context of the Indonesian people who were being hit by natural disasters.

Spiritualitas Eekofeminis-Liturgis: Mengupayakan Rekonstruksi Spiritualitas dan Etika di Tengah Persoalan Pencemaran Lingkungan Domestik

This article explains gender inequality that has emerged in the ecological crisis, particularly domestic environmental pollution. On the one hand, this injustice reduces nature and its sacredness and, at the same time, reduces women. Respond to this crisis is by constructing an eco-feminism-liturgical spirituality. I argue that the praxis of ecofeminism and liturgical spirituality leads to concerns about ecological justice and gender. Therefore, this paper shows a reconstructive effort on the idea of ecofeminist spirituality with liturgical theology regarding environmental pollution and gender-based injustice through a constructive theological method. The liturgy is explored to the point that it ultimately has an ecological, public, and domestic character. This reconstruction of the idea has three benefits. Firstly, presenting transexist and ecological images of the God of the Trinity and scrutinizing parental metaphors. Secondly, to emphasize spiritual praxis with emancipatory dimensions in the public and domestic spheres. It is thirdly, affirming the ecological role of women in one living system and opposing the paradigm pathos, ant(d)ropocentric and Cartesianism. AbstrakPenelitian ini memberi penjelasan mengenai ketidakadilan gender yang muncul dalam krisis ekologi, khususnya pencemaran lingkungan domestik. Di satu sisi ketidakadilan tersebut mereduksi alam beserta sakralitasnya dan pada saat bersamaan mereduksi kaum perempuan. Usaha untuk merespons krisis tersebut ialah dengan mengonstruksi spiritualitas ekofeminisme-liturgis. Saya berpendapat bahwa spiritualitas ekofeminisme-liturgis sangat bersifat praksis dan mengarah pada keprihatinan keadilan ekologis dan gender. Karena itu, melalui metode teologi konstruktif, tulisan ini menunjukkan usaha rekonstruktif atas gagasan spiritualitas ekofeminis dengan teologi liturgis perihal pencemaran lingkungan hidup dan ketidakadilan berbasis gender. Liturgi digali sampai ke arti akhaiknya memiliki sifat ekologis, publik dan domestik. Rekonstruksi gagasan dimaksud memiliki tiga manfaat. Pertama, menghadirkan gambaran transexist dan ekologis pada Allah Trinitas dan mengkritisi metafora parental. Kedua, untuk menegaskan praksis spiritual yang berdimensi emansipatoris di ranah publik dan domestik. Ketiga, menegaskan peran ekologis perempuan dalam satu sistem kehidupan dan menentang patos paradigma, ant(d)roposentris dan Cartesianisme.

Luther’s Theological Method of Conflict and Distinction

Luther’s method of theology is that of Scriptural interpretation. Erasmus complains that Scripture is obscure, an authoritative tradition is needed to interpret it. Luther confirms both the external and internal clarity of Scripture itself: “External clarity” is guaranteed by the public proclamation of God’s word; the natural meaning of the “text published to the entire world” is found in the very letter of Scripture. “Internal clarity” guarantees that the same Holy Spirit who inspired the canonical authors “internally moves” the hearer of the word granting him/her participation in Christological grace. The Spirit-inspired word is an efficient carrier of Trinitarian grace that changes its hearers. In contrast to the skeptical view of Erasmus, Luther uses the assertive propositions of Scripture as a means of assuring theocentric salvation. Because of its double clarity, “Scripture alone,” sola Scriptura, is a sufficient norm for the truth of the gospel. Another central feature of Luther’s theological method in The Bondage of the Will is his view of the conflict between the opposing transcendental powers which fight over the control of the human beings: the Triune God’s goodness, love, and grace against unfaith, sin, and Satan. Only God’s Spirit can liberate the sinner from captivity by unfaith and evil. Erasmusnever mentions God’s Spirit when discussing grace, and there is no mention of Satan in his treatise. Moreover, the distinction between the “things below oneself” and the “things above oneself” is crucial for Luther’s understanding of law and gospel; Erasmus makes no distinction between the two realms.

En-Gendering Creation Anew: Rethinking Ecclesial Statements on Science, Gender, and Sexuality with William R. Stoeger, SJ

Despite Pope John Paul II's call for “intense dialogue” between theology and science that excludes “unreasonable interpretations” of Scripture, ecclesial statements on gender and sexuality—including John Paul II's own works—deploy an interpretation of the literal meaning of Genesis to perpetuate a complementarian anthropology that contradicts scientific insights about the human body. After illustrating the implications of this hermeneutical inconsistency, this article presents Jesuit astronomer William Stoeger's theological method and hermeneutics of the full flourishing of life as an alternative approach, which fulfills John Paul II's vision for dialogue and paves a way toward reimagining church teachings on gender and sexuality.