Tradition in the Russian Theological World

Between the middle of the nineteenth century and the middle of the twentieth, Russian Christian thought developed a distinctive approach to the theology of tradition. Partly shaped by Romantic understandings of ‘participatory’ knowledge, but also utilizing some aspects of classical Orthodox ascetical theology, this view of tradition supported an Orthodox critique of both Western Catholic and Protestant theology and ecclesiology. Initially it was closely involved with the Slavophile ideal of organic community life and communal consciousness. In the hands of its foremost twentieth-century exponents (such as Florovsky and Lossky), it receives a more robust anchorage in patristic theology but is still bound up with a particular doctrine of the human person as relationally defined. The evolving model of tradition as ‘catholic consciousness’ is a good illustration of how Russian theology, both overtly and implicitly, creatively blends both an eclectic assortment of philosophical sources and a variety of traditional Eastern Christian categories of theological and spiritual analysis.

Anticipation in the Normative Task of Practical Theology

This essay seeks to make a contribution to Catholic practical theological methodology through a discussion of “anticipation” as developed in the theology of Wolfhart Pannenberg. Its main thesis is that an understanding of the proleptic and anticipatory character of revelation and tradition can help articulate the role of tradition in the normative task of a Catholic practical theology. The first section of the paper looks at the normative task of practical theology and how this is reflected in the Whiteheads’ Method of Ministry. Then it seeks to explain the notion of “anticipation” and its implications for a theology of tradition. Finally it draws out the implications of incorporating this concept into practical theological method.

Achievements and Conclusions

This book has demonstrated the absence of studies of theological tradition that might have built on the substantial agreement about tradition, which has come to exist between the Christian churches. It has shown the considerable help offered by sociologists to theologians who want to explore the nature and function of tradition. Any theology of tradition should attend to the vast variety of Christian traditions. While Scripture enjoys an essential place in evaluating traditions, Christians who discern traditions should be open to wider criteria, including those supplied by the secular world. At the heart of all particular traditions is the risen Christ, the Tradition (singular and in upper case) made present by the Holy Spirit, the Christus praesens who is not a reality which Christians possess but the person by whom they are possessed.

Promise and Peril in Rome, Part Two

This chapter offers an overview of what has become known as the Roman School of theology, a theological movement that was in ascendancy in Rome during the middle decades of the nineteenth century. The chapter explores the Roman School’s central themes, which included ecclesiocentric and ultramontane apologetics, a renewal of positive theology with a focus on patristic sources, as well as a robust and elaborated theology of tradition. Perrone’s distinct vision of faith and reason is presented against the backdrop of this movement and used to highlight the differing ways in which Perrone and those who followed him regarded the writings of Hermes and Bautain. The analysis culminates in the hypothesis that Perrone would have likely looked upon Newman’s work with certain reservations but also with considerable sympathy.

Hindu Theology Of Tradition Ngerebeg In Desa Adat Tegal Darmasaba Badung Bali

<p>In practice Hindus in Bali are inseparable from the cultural influences that exist so that the yajña ceremony which is a daily ritual for Hindus increasingly vibrant, as well as about the tradition ngerebeg implemented in this Tegal Darmasaba Traditional Village, followed by citizens with enthusiasm In carrying out the tradition. The existence of the long-lasting ngerebeg tradition seems to be an ordinary matter, but after being examined in depth in the research of many people who do not understand the theological meaning embodied in the execution of the tradition, it is feared it will eventually cause serious problems in the course of implementation Traditional activities ngerebeg especially for Hindus in Tegal Darmasaba Traditional Village.</p><p>The procession of the tradition of ngerebeg in Tegal Darmasaba Traditional Village uses several means such as: leaves, fruits, animals, fire, water and so on, led by Jro Mangku and held at Pura Dalem which is held every once a year at Wrhaspatti Pon Wuku Langkir. The process starts from the preparation (gathering and making the facilities), the peak stage by implementing the tradition of ngerebeg by surrounding the region and followed by the Hindu (customary) of Tegal Darmasaba. The meaning contained in the tradition Ngerebeg in Tegal Darmasaba Traditional Village that is 1) Theological Meanings there are the concept of worship Saguna Brahman and Nirguna Brahman, 2) Meaning of Harmonization and 3) The Meaning of Aesthetics.</p>