Exaltation of the Singular Human Person over the Species and Human Society, Over the Universe, and over the Church

2018 ◽  
Vol 5 (2) ◽  
pp. 3-91
Author(s):  
Julio Meinvielle ◽  
Nathaniel Dreyer ◽  
Keyword(s):  
Human Person ◽  
Human Society ◽  
The Universe ◽  
The Church

scholarly journals Zagadnienie personalizmu w "Protreptyku" Klemensa Aleksandryjskiego

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 299-315
Author(s):  
Aleksy Kowalski
Keyword(s):  
Human Person ◽  
Human Being ◽  
Church Fathers ◽  
The Bible ◽  
Clement Of Alexandria ◽  
Origen Of Alexandria ◽  
Cappadocian Fathers ◽  
The Universe ◽  
The Church ◽  
Aristotle's Metaphysics

The article presents the outline of the pagan and Christian ancient anthropo­logy that is interested in its relations to the cosmology. The antique philosophers describe a man as the microcosmos which belongs to the macrocosmos. Accor­ding to Aristotle’s metaphysics and the henological metaphysics, the human being occupies the lower place in the hierarchy of the universe. The Christian thinkers, based on the Bible and the Tradition, show the human being as God’s creature made according to the image and similitude of his Creator. The Church Fathers know the Jewish and gnostic anthropologies and they make a polemic on their doctrinal issues. Investigating the patristic anthropology is possible to apply the prosopography exegesis that underlines the interpersonal dialogue. That method indicates three levels of mutual relationships: the analogical and iconic one, the dyadic and dialogical level and the triadic one. The Church Fathers creating the metaphysics of person change their research from the cosmology to the theology and the anthropology. Justin investigates the personalist logos-anthropology. Ire­naeus of Lyon and Tertullian of Carthage show the personalist soma-anthropology. Clement of Alexandria elaborates the very interesting concept of the personalist eikon-anthropology that describes the human person as the divine Logos’ image, the living statue, in which dwells the divine Logos and the beautiful instrument fulfilled by God with the spirit. Origen of Alexandria, the Cappadocian Fathers and other Christian thinkers who examine that issue, will use Clément’s personal­ist eikon-anthropology in their future investigations. That concept helps to define the solemn Christological doctrine of Council of Chalcedon.

scholarly journals Recent Near-Infrared Light-Activated Nanomedicine toward Precision Cancer Therapy

2021 ◽  
Author(s):  
Xiaowei Luan ◽  
Yongchun Pan ◽  
Yanfeng Gao ◽  
Yujun Song
Keyword(s):  
Cancer Therapy ◽  
Near Infrared ◽  
Infrared Light ◽  
Human Society ◽  
Near Infrared Light ◽  
History Of ◽  
The Universe

Light has witnessed the history of mankind and even the universe. It is of great significances to the life of human society, contributing to energy, agriculture, communication, and much more....

scholarly journals Carthusian symbolism in Architecture and Art: San Lorenzo of Padula

2019 ◽  
Vol 2 (3) ◽  
pp. 76
Author(s):  
Maria Fernanda García Marino
Keyword(s):  
Eighteenth Century ◽  
Exponential Growth ◽  
San Lorenzo ◽  
Desert Fathers ◽  
And Function ◽  
The Universe ◽  
The Church ◽  
New Settlements

The aim of this contribution is to demonstrate through the study of the concrete example of the Charterhouse di San Lorenzo in Padula (Province of Salerno, Italy) how and to what extent, the utopian value of the spirituality of the Carthusian monks - inspired by the model of the Desert Fathers and the Church of primitive Christianity, devoted to the practices of strict enclosure, of rigorous abstinence, of meditation, of contemplation and of prayer - has affected the definition and development of a specific iconography; both for what concerns the figurative arts, which have as a milestone the theme of martyrdom and angels (the creatures closest to God), present within the monasteries of the order, both for what interests the architectural structure of buildings. Always the same as themselves, especially for the design, distribution and function of the spaces, which as a whole and in particular, they reflect, strictly and everywhere, the immutability of the Carthusian Rule, never changed since the foundation of the order in 1084. Following the model of the first monastery, built on the Chartreuse massif, in Grenoble (France), made by St. Bruno of Cologne, new settlements were erected and spread throughout Europe, with an exponential growth that does not suffer interruptions until the end of eighteenth century and that, left a deep and unequivocal cultural mark in the territory on which they extended. The Charterhouse model, a kind of Earthly Jerusalem like an imitation of the Celestial Jerusalem, can be well included in the universe of utopian architecture, but of the possible ones, where spirituality became tangible reality and where the sacredness of space conceived and built by the monks puts us in touch today the man with sensitive and perceptible experience, the so-called hierophany.

Christian Duty to Bury the Dead and its Contemporary Challenges

2020 ◽  
pp. 233-248
Author(s):  
Tadeusz Zadorożny
Keyword(s):  
Human Body ◽  
Human Person ◽  
Human Remains ◽  
Original Sin ◽  
Christian Anthropology ◽  
Christian Teaching ◽  
Imitation Of Christ ◽  
Christian Culture ◽  
The Dead ◽  
The Church

The custom of burying the dead is not merely commonly accepted by Christianity the way of disposal of the human body after the death. It is most deeply rooted and perfectly expressing Christian anthropology, revealed in the Holy Scriptures as a consequence of original sin, sign of hope in the Resurrection, and imitation of Christ, who was buried in the tomb. In Catholic view the burial is a corporal work of mercy, act of care for the dead and their loved ones. Gaining popularity the practice of cremation is accepted by the Church for the sake of hygiene, economy, or community. Human remains, also in the form of ashes, always must be buried or placed in the columbarium. Church does not allow the human body to be disposed via resomation or promession. Alternative forms of memorializing the deceased, though attractive esthetically and sentimentally, are not only outlandish in Christian culture, but also contrary to the Christian teaching on origins, nature, and destination of the human person.

Sacraments

2018 ◽  
Author(s):  
David Braine
Keyword(s):  
New Testament ◽  
Catholic Theology ◽  
Religious Traditions ◽  
Latin Word ◽  
Religious Significance ◽  
The Universe ◽  
The Church ◽  
Modern Term

The Christian theory of ‘sacraments’ underlies ideas of a general ‘sacramentality’ in the universe whereby ordinary things have religious significance by their own nature or by virtue of some hidden power within them. The pre-Christian Latin word sacramentum meant a non-returnable gift marking the taking on of some binding obligation; more informally it meant an oath, and later a secret or mystery. Latin theology turned it to Christian use, initially in rough translation of the Greek mysterion, applied to the Church, to the Scriptures and to Old as well as New Testament rites. The word then became the predominant medieval and modern term specifically designating those rites in permanent use in the Church which human authority was conceived not to be free to abolish, add to or change in their essentials. Each such rite presupposes that the creaturely things used have some aptitude which allows or invites the particular ritual use concerned, that is, which presupposes some more general sacramental potential in natural things. The conceptual tools developed in Catholic theology – ‘effective sign’, ‘matter and form’, ‘sacrifice’, ‘authority’, ‘power’ and ‘institution’ – sharpen enquiry into the phenomenology of rituals within many different religious traditions.

Huainanzi (179–122 BC)

2018 ◽  
Author(s):  
H.D. Roth
Keyword(s):  
Han Dynasty ◽  
Human Society ◽  
Human Beings ◽  
Philosophical Work ◽  
Patterns And Processes ◽  
The Universe

Huainanzi is both the honorific name of Liu An, the second king of Huainan and the title of the philosophical work for which he was responsible. The most important surviving text of the academy he established at his court, it consists of twenty-one essays that form a compendium of knowledge the Daoist ruler needs to govern effectively. In this work, the universe is a well-ordered, dynamic and interrelated whole, interfused by the unifying principle of the dao, that develops according to patterns and processes comprehensible to self-realized human beings. The ruler must cultivate himself fully so that he comprehends these patterns and processes and must establish human society in harmony with them. Embracing the best ideas of earlier philosophers within a Daoist framework, the Huainanzi represents the fullest flowering of the Huang–Lao thought that dominated the early Han dynasty.

William of Auvergne and the Manichees

Traditio ◽  
1993 ◽  
Vol 48 ◽  
pp. 63-75 ◽  
Author(s):  
Roland J. Teske
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Theology ◽  
Latin West ◽  
The World ◽  
The University ◽  
The Impact ◽  
The Universe ◽  
The Church ◽  
Scholarly Attention

William of Auvergne became a master of theology in the University of Paris in 1223 and was appointed bishop of Paris by Gregory IX in 1228. William governed the church of Paris until his death in 1249, while continuing to write the works which constitute his immense Magisterium divinale et sapientiale. Despite the fact that he was the first of the thirteenth-century theologians to appreciate the value of the Aristotelian philosophy that poured into the Latin West during the last half of the twelfth and the beginning of the thirteenth century, his writings have not received the scholarly attention they deserve. Étienne Gilson has sketched well the impact of the influx of Greek and Arabian philosophical works into the Christian West: Up to the last years of the twelfth century, when the Christian world unexpectedly discovered the existence of non-Christian interpretations of the universe, Christian theology never had to concern itself with the fact that a non-Christian interpretation of the world as a whole, including man and his destiny, was still an open possibility.

scholarly journals Lense op spiritualiteit en kerkwees: Die pad vorentoe vir die Nederduitsch Hervormde Kerk van Afrika (NHKA)

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Jacobus C. Van der Merwe
Keyword(s):  
Spiritual Health ◽  
Developmental Framework ◽  
The Road ◽  
Spiritual Path ◽  
The Third ◽  
Reformed Church ◽  
On The Road ◽  
The Universe ◽  
The Church

Lenses on spirituality and being church; the road ahead for the Netherdutch Reformed Church of Africa (NRCA). At this point of time the Netherdutch Reformed Church of Africa (NRCA) is facing the seemingly unsolvable dilemma of not being able to handle diversity in a positive manner. By applying three lenses to the current impasse with regards to the church’s struggle with diversity, this article aims at providing an answer to the question of how to proceed. The first lens addresses the challenge to maintain spiritual health and harmony in the midst of differences and tension in the church. The theory behind systems sensitive leadership as lens serves as the guideline to achieve the necessary spiritual health that the church needs in such challenging times. The second lens explores the inner Christian spiritual path in a both developmental and comprehensive way. Drawing on the work of Paul Smith this lens sets forth the developmental framework by which Christians grow inwardly in their understanding of Jesus and his teachings. The third lens is a view on a practice whereby the validity of intellectual positions, statements, or ideologies could be appraised as an innate quality in any subject. This lens opens a unique perspective which provides not only a new understanding of humanity’s journey in the universe, but also serves as a guide to were we and the whole cosmos are on our personal journeys to become who we could be. The vision that is provided by these three lenses has the capacity not only to serve as guidelines, but also to provide the tools to handle the challenges the church has to face on the road a head.

Thomas Aquinas and Natural Inclination in Non-Living Nature

2018 ◽  
Vol 92 ◽  
pp. 211-222
Author(s):  
Steven Baldner ◽  
Keyword(s):  
Human Person ◽  
Thomas Aquinas ◽  
Good Sense ◽  
Natural Substances ◽  
Natural Inclination ◽  
Good For ◽  
Living Nature ◽  
The Universe

Thomas Aquinas recognizes natural inclination to be present everywhere in nature, and this inclination is always toward what is good both for the natural thing itself and also for the universe as a whole. Thomas’s primary example of natural inclination is found in the four simple elements, which have natural inclinations to their natural places. The inclination of these non-living elements is then the basis for understanding that natural human inclinations are towards goods for the human person and that the whole world shows a universal intelligent ordering toward what is good. I argue, however, that the natural inclination of non-living, natural bodies to ends that are good for the elements themselves makes good sense in Thomas’s cosmology, but not in ours. Natural substances still show finality in our cosmos, but in a more restricted way than what Thomas was able to find.

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