scholarly journals AUGUSTINO LAIKO SAMPRATOS ONTOLOGINĖS IR TEOLOGINĖS YPATYBĖS

Problemos ◽  
2006 ◽  
Vol 70 ◽  
Author(s):  
Tomas Kiauka
Keyword(s):  
Critical Analysis ◽  
Eternal Life ◽  
Christian Faith ◽  
Time Limits ◽  
God's Love ◽  
Theological Conflict

Straipsnyje nagrinėjamos Augustino laiko sampratos filosofinės bei teologinės prielaidos ir padariniai remiantis Išpažinimų XI knyga. Kritinė šio teksto analizė parodo esminę Augustino laiko sampratos problemą – laiko ir amžinybės supriešinimą, kylantį iš neoplatonizmo filosofijos ontologinių prielaidų įtakos. Teigiama, kad šis laiko ir amžinybės dualumas implikuoja teologinį konfliktą tarp Kūrėjo ir kūrinijos, pasireiškiantį žemiškojo gyvenimo nuvertinimu amžinojo gyvenimo naudai. Straipsnyje taip pat teigiama, kad toks Augustino laiko interpretavimas nuvertina pagrindinę krikščioniško tikėjimo tiesą – inkarnacijos įvykį – kaip Dievo meilės aktą, jeigu laiko funkcija Augustinui išsisemia tik savo žemiškosios kaip laikinosios būties beprasmiškumo patyrime.Pagrindiniai žodžiai: Augustinas, laikas, amžinybė, teologija, Dievas. ONTOLOGICAL AND THEOLOGICAL ISSUES OF AUGUSTIN’S CONCEPT OF TIMETomas Kiauka SummaryThe article deals with the philosophical and theological assumptions and consequences of Augustin’s concept of time in his Confessions book 11. Critical analysis of this text shows an essential issue of Augustin’s concept of time: the confrontation of time and eternity, which emerges from the influence of ontological assumptions of Neoplatonist philosophy. It maintains that this dualism of time and eternity implicates a theological conflict between the Creator and creation and that this conflict diminishes temporal life for the sake of eternal life. The article also maintains that such interpretation of time by Augustin diminishes the main truth of Christian faith –the event of incarnation as the act of God’s love – if the function of time limits itself within the experience of an earthly being as a temporal and meaningless one.Keywords: Augustin, time, eternity, theology, God.

scholarly journals Paradoks Salib: Keindahan Wajah Kemuliaan Allah

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 77-94
Author(s):  
Joko Umbara
Keyword(s):  
Jesus Christ ◽  
Tree Of Life ◽  
Christian Theology ◽  
Christian Faith ◽  
Human Being ◽  
Divine Love ◽  
God's Love ◽  
Cross Of Christ ◽  
The Cross ◽  
Tragic Drama

An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ’s death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God’s self-giving through the love shown by the crucified Christ. God speaks God’s love not only through words, that is, in the teachings of Jesus Christ, but also through Christ’s loving gesture on the cross. The cross of Christ is the culmination of God’s glory and through it, God’s glory is shown in the beauty of divine love.

scholarly journals The structure of John 17

2006 ◽  
Vol 27 (1) ◽  
pp. 374-392
Author(s):  
CH Wong
Keyword(s):  
Eternal Life ◽  
God's Love

This article proposes a structure for John 17. In paragraph A (1-5), Jesus prays for the glorification/revelation of the Father and the Son, so that Jesus’ followers may have eternal life. This objective is achieved in Paragraph B (6-10) through the giving of God’s words, resulting in the manifestation of Jesus’ glory in them. Paragraphs 3, 4, and 5 contain three petitions: “Keep them in your name” (11-13), “keep them from the evil one” (14-16), and  “sanctify them in the truth” (17-19). The goal of these petitions is that they may be one with God, as the Father and the Son are one (11e, 21a). This request for oneness is repeated in Paragraph 6 (20-23), but here the petition is for all believers. Jesus’ revelation of the Father’s name has brought about oneness, since God’s love and Jesus himself have come to dwell in believers (Paragraph 7 [24-26]).

Book Review: The Christian Faith and Eternal Life.

1925 ◽  
Vol 22 (1) ◽  
pp. 113-114
Author(s):  
Geo. B. Eager
Keyword(s):  
Eternal Life ◽  
Christian Faith

Een wandelgids bij het leven: Een analytische evaluatie van de Christelijke Dogmatiek

2015 ◽  
Vol 69 (1) ◽  
pp. 21-37
Author(s):  
Rik Peels
Keyword(s):  
Critical Analysis ◽  
Natural Theology ◽  
Point Of View ◽  
Systematic Theology ◽  
Christian Faith ◽  
Analysis And Evaluation ◽  
The Core ◽  
General Perspective ◽  
The Way

This article provides a critical analysis and evaluation of Gijsbert van den Brink and Kees van der Kooi’s Christian Dogmatics, a lucid and welcome presentation of the core ideas that can be found in the Christian faith. First, the book is characterized, both from a more general perspective and from a specifically theological point of view. Next, it is argued that there is a discrepancy between the way the authors characterize systematic theology and the way they practice systematic theology themselves. After that, their assessment of natural theology is criticized and several problems in the Christian Dogmatics are highlighted, such as the fact that the authors’ anthropology fails to take holistic dualism seriously. Finally, it is argued that in some places, the authors ask important questions, but then provide answers to different questions without addressing the original issues.

scholarly journals Nadzieja na wieczność według Chantal Delsol

2018 ◽  
pp. 139-151
Author(s):  
Nelli Przybylska
Keyword(s):  
Point Of View ◽  
Eternal Life ◽  
Christian Faith

Monique Atlan and Roger-Pol Droit both propose a reassessment of the dominant rationalistic pessimism of people through the perspective of hope. From this point of view, one should definitely learn thinking also in terms of hope. According toChantal Delsol, European pessimism can be overcome with Christian faith. The hope of eternal life derives from the Jewish and Christian principles of faith. The respect for eternityoriginated the great achievements of civilization. The philosopher attempts to transpose this spiritual program and values onto a social plan.Similar perception of hope in the perspective of faith coincides, despite the distinctarticulation, in the Peguy’s poem. For Peguy the figure of a little girl personifies the frailand weak hope. According to Delsol, the European hope can be rebuilt through the anthropologicalvision of a fragile man. Her concept of hope is based on the acceptance ofhuman imperfection.

Revelation as apologetic category: a reconsideration of Karl Barth's engagement with Ludwig Feuerbach's critique of religion

2015 ◽  
Vol 68 (1) ◽  
pp. 43-60
Author(s):  
Richard Paul Cumming
Keyword(s):  
Public Discourse ◽  
Theological Anthropology ◽  
Christian Theology ◽  
Eternal Life ◽  
Christian Faith ◽  
Human Beings ◽  
Church Dogmatics ◽  
Protestant Christianity ◽  
The Individual ◽  
Critique Of Religion

AbstractThis article examines Karl Barth's engagement with the philosophy of religion of Ludwig Feuerbach. InThe Essence of Christianity, Feuerbach proposes that religion is a function of human projection and that the Christian concept of God represents the crystallisation in one objectified subject of all the finite perfections of individual human beings. InChurch Dogmatics, I/2, Barth seeks to respond to Feuerbach's critique of Christianity by affirming Feuerbach's critical account of the nature of religion but arguing that, since the original impetus of Christianity issues not from human projection but from God's act of self-revelation in Jesus Christ, Feuerbach's critique of religion does not apply to the Christian faith. Glasse notes that this response, whilst satisfactory to the Christian, would be ‘not intelligible’ to those who do not accept the Christian faith. Furthermore, Barth's apologetic manoeuvre, Vogel claims, entails that Barth is unable to defend the plausibility of the Christian faith on the terms set by secular culture, and that Christian theology is therefore required to abandon any attempt to participate constructively in general public discourse. Vogel recognises that this is a drastic recourse indeed, observing that it would be judicious for Christian theology to seek to elaborate a response to Feuerbach's critique which can stand without requiring the critic to assume the veracity of the Christian faith. This article argues that, by taking into account the role of Feuerbach's earlier work,Thoughts on Death and Immortality, for constituting the philosophical impetus of Feuerbach's critique of Christianity, the Christian theologian is able, using Barth's theological anthropology, to provide a response to Feuerbach's critique on Feuerbach's own terms. InThoughts on Death and Immortality, Feuerbach argues that Protestant Christianity, as the paradigmatic expression of religion, conceives the individual as an absolute being, and that, due to the fact that everyday existence clearly counter-indicates this absolutisation of the human individual, Protestantism posits a second, eternal life, in which the limits bound up with individual existence are eradicated. Using Barth's theological anthropology inChurch Dogmatics, III/2 and III/4, this article proposes that Barth concurs with Feuerbach's critique of the absolutisation of the individual, but that he is positioned to deny that this absolutised conception of the individual has anything to do with the Christian faith insofar as he accurately represents it.

Re-imagining Redemption: Universal Salvation in the Theology of Julian of Norwich

Horizons ◽  
2012 ◽  
Vol 39 (2) ◽  
pp. 189-207
Author(s):  
Maureen L. Walsh
Keyword(s):  
Julian Of Norwich ◽  
Christian Faith ◽  
Universal Salvation ◽  
God's Love ◽  
The Church

ABSTRACTThe revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that “all will be well” allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church.

scholarly journals Evolutions of the Mystical Conception of Religion in the Russian Academic Theology of the Nineteenth Century and Today's Challenges

2015 ◽  
Vol 7 (2) ◽  
pp. 153-175
Author(s):  
Vladimir Shokhin
Keyword(s):  
Nineteenth Century ◽  
Critical Analysis ◽  
Religious Pluralism ◽  
Philosophy Of Religion ◽  
Christian Faith ◽  
Friedrich Schleiermacher ◽  
Philosophical Investigation ◽  
Ontological Dependence ◽  
The West ◽  
Academic Theology

The Russian academic theological tradition, scarcely known to the West, was the only milieu wherein the development of philosophy of religion in the pre-revolutionary Russia was under way. Philosophical investigation of the phenomenon of religion was being elaborated in the apologetic context, i.e. in critical analysis of non-theistic conceptions of the origin and essence of religion, and the figure of Friedrich Schleiermacher, with his reduction of religion firstly to cosmic feelings and later to the feeling of the ontological dependence, occupied an invariable place in this analysis. The paper deals with critical comments on Schleiermacher’s Speeches on Religion and Christian Faith made by Victor Kudryavtsev-Platonov and his followers, which are being parsed in turn, as well as with historical links of the later Schleiermacher with phenomenology of religion and typological affinities of the earlier Schleiermacher with the theology of religious pluralism.

scholarly journals Om Grundtvigs historiesyn

1965 ◽  
Vol 18 (1) ◽  
pp. 49-54
Author(s):  
William Michelsen
Keyword(s):  
World History ◽  
Point Of View ◽  
Eternal Life ◽  
Christian Faith ◽  
Whole Body ◽  
The Bible ◽  
Biblical History ◽  
Historical Writings ◽  
Historical Truth ◽  
To Receive

On Grundtvigs View of History By William Michelsen. What gave rise to this article was the chapter “Verdenshistorie” in dr. Kaj Thaning’s thesis Menneske først—where, in a note, it has been demonstrated that an anecdote about the old Grundtvig, taken from an article by dr. Holger Kjær, has ben inaccurately reproduced in my thesis Tilblivelsen af Grundtvigs historiesyn, p. 43. Sources older than dr. Kjær’s show that on the occasion in question Grundtvig did not speak of world history but of biblical history; dr. Thaning has emphasized the fact that Grundtvig did not use the expression “genfødt” (reborn) but only said that man was destined to receive regeneration and eternal life.— I agree that the latter distinction is essential, from his point of view; from mine it is irrelevant, because both expressions indicate that Grundtvig’s view of history was biblical; the former distinction is relevant, however, inasmuch as the anecdote cannot be used to show that Grundtvig’s view of world history was biblical. But that it was biblical can be attested by many other examples. And since in the periodical Danske Udsyn, 1964, Thaning has made this hypothesis from the introduction to my thesis a direct object of attack, a series of new quotations from Haandbog i Verdens-Historien are adduced in support of it (U S VI, p. 558, 563-64; VII, p. 379-80 and 703). I agree with Thaning that not until 1832 ff. did Grundtvig consider being a man a condition of being a Christian. But I maintain that already in 1810 he protested against any form of “ gnosticism” (U S II, p. 12). The consequences of this protest, however, dawned upon him only very slowly. Accordingly the subtitle of Thaning’s thesis “Grundtvigs opgør med sig selv” (the heart-searchings of Grundtvig) covers the whole body of his work from 1810 onwards. In my opinion it was Luther who directed Grundtvig away from “ gnosticism” by teaching him to regard the Bible as historical truth. Although the demonstrative emphasis on this point recedes into the background in Haandbog i Verdens-Historien (1833 ff.), it is nevertheless unmistakably there. According to my thesis and its sequel (Den sælsomme forvandling i N. F. S. Grundtvigs liv (1956)) there are two quite distinct reasons for this: 1) All writing of history is conditioned by a minimum of belief in the sources used, including the Bible; and Grundtvig knew this. 2) Grundtvig the historian neither can nor will conceal his Christian faith. From a non-theological viewpoint— that of the historian of ideas—Grundtvig can not, as Thaning maintains, be said to “ sækularisere sit historiesyn” (securalize his view of history) after 1832. I assert that Grundtvig’s personal outlook on life makes itself felt also in his secular historical writings. Already in 1813 Grundtvig had begun to work out a philosophical foundation for his reflections on “Menneskets Vilkaar” (the conditions of man) (see Værker i Udvalg II and Nordisk tidskrift (1946)). He published some of his thoughts on the matter in the periodical Danne-Virke 1816-19. Interesting preparatory studies exist among his manuscripts. A confrontation of these thoughts with those of the mature Grundtvig of 1832 ff. has not yet been undertaken.

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