Hasil untuk "Moral theology"

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The scholastic tradition is often criticized for starting from abstract principles or philosophical definitions. In this way, scholastic theology is frequently contrasted with post-conciliar theology, which is developed on the basis of the Paschal event, understood as the hermeneutical criterion for the whole of theology. Karl Rahner accuses Thomas Aquinas of “isolating” the Trinity from other areas of theology, such as soteriology, anthropology, moral theology, and spirituality. He also criticizes Aquinas for separating Christology from the Trinity, arguing that in the Thomistic account of the Incarnation it is not essential that the Son becomes incarnate, since any divine Person could, in principle, have done so. Rahner contends that this doctrine weakens the connection between God’s inner Trinitarian life and the missions. Consequently, our adoption as children of God would no longer be grounded in the Son’s own sonship, and what God reveals of himself in history would not truly express who he is as the Triune God. The purpose of this article is to show that such criticisms do not accurately represent Thomistic teaching and to present the doctrine of our divine filiation within a Trinitarian Christological framework. It will first examine the relationship between the immanent Trinity and the economic Trinity, then present the Thomistic doctrine of the divine missions and processions. Finally, it will address the role of the Holy Spirit and our adoptive divine filiation, all considered from a Thomistic perspective. Alongside the <i>Summa theologiae</i>, particular attention will be paid to Aquinas’s biblical commentaries, where he focuses on the Trinitarian economy and its implications for salvation, drawn directly from his reading of Scripture.

Michael Ufok Udoekpo

The Book of Judges is a continuation of Israel’s history in the promised land, beginning from the death of Joshua to the time or before the birth of Samuel, the last judge of Israel (1 Sam 7:15). In Judges, we find a cycle of disobedience, infidelity, punishment, repentance and deliverance (3:7-16:31). Chapters 17-21 shed light on the social and religious history of Israel. They describe the cultic, moral anarchy of the era “when there was no king in Israel” (Judg 17:6; 19:1) and a time “when people did whatever was right in their own eyes” (21:25). In Judg 20, Israel overacts and revenges against injustices of Gibeah’s crime (Judg 19). By doing these, she plunges into civil war against Benjamin. This affirms, in a way, the tragedy of confederacy without visionary leaders who fear the Lord, a phenomenon common in today’s African societies. In the past, European and North American exegetes have interpreted Judg 19-20 historically, using various “western interpretative models.” Conscious also of issues of wars and violence in Africa, this study analyses Judg 20 from the perspective of African Biblical Hermeneutics and as a post-colonial approach within the overall context of the theology of Deuteronomistic History (Joshua–Kings). It argues against incessant tragic phenomena of civil wars and domestic violence in African faith communities.

Elif Çakır

“Eşik Kavramlar Teorisi” (Threshold Concepts Theory), Türkiye akademik literatüründe henüz yeterince tanınmayan bir eğitim teorisi olarak, Din Eğitimi Bilimi içinde tartışılması, değerlendirilmesi ve çok yönlü olarak ele alınması gereken bir modern dönem eğitim teorisi olarak karşımıza çıkmaktadır. Bu teori, sosyal yapılandırmacı olan David Perkins’in ‘sorunlu bilgi’ (troublesome knowledge) düşüncesinden yola çıkan ekonomistler Erik Meyer ve Ray Land tarafından 2003 yılında geliştirilmiştir. Dünya genelinde çeşitli disiplinlerden araştırmacıların katkılarıyla zenginleştirilen Eşik Kavramlar Teorisi, şu anda eğitimsel bir yaklaşım olarak farklı alanlarda uygulanmaktadır. Eşik Kavramlar Teorisi, en temelde kavramların niteliklerine ve öğretim süreçlerine odaklanmaktadır. Doğaları gereği sorunlu bilgi olarak kabul edilen zorlu kavramların öğretim esnasında bazı problemlere yol açtığını öngörmektedir. Teori, öncelikle bu kavramların zorluklarının farkında olmayı ve ardından öğrencinin öğrenme sürecinde bu engelleri aşmasına rehberlik etmeyi amaçlamaktadır. Bu noktada, öğretmenlerin teoriyle olan ilişkisi ve öğretim içeriğini buna uygun olarak yapılandırabilme becerisi belirleyici bir rol oynamaktadır. Bu nedenle teori, öğrenme süreçlerinin dönüşümü, öğrenci merkezli öğrenmenin derinleştirilmesi ve öğretmen eğitimi ve uzmanlıkları gibi konularda pedagojik bir perspektif sunmaktadır. Makalede, öncelikle Eşik Kavramlar Teorisi’nin tanıtımına, kavramsallaştırılması sürecine ve genel değerlendirilmesine yer verilmiştir. Bu çerçevede, büyük ölçüde İngilizce kaynaklardan oluşan kapsamlı bir literatür taraması gerçekleştirilmiş, ilgili çalışmalar içerik analizi yöntemiyle değerlendirilerek arşivlenmiştir. Teorinin ortaya çıkışından gelişimine kadar geçen süreçte yöneltilen eleştiriler de ele alınarak disiplinlerarası bir bakış açısıyla bütüncül bir değerlendirme sunulmuştur. Çalışma, nitel araştırma yöntemi temelinde yürütülmüş olup, literatür analizi yoluyla teorik bir çerçeve oluşturmak amaçlanmıştır. Literatürdeki çalışmalar temel alınarak yapılan bu teorik değerlendirmede, Eşik Kavramlar Teorisi’nin Din Eğitimi Bilimi alanında özgün bir perspektif olma potansiyeli ortaya konmaya çalışılmıştır. Araştırmanın temel amacı, Eşik Kavramlar Teorisi’ni Türkiye Din Eğitimi Bilimine tanıtmak olduğundan, kesin sınırları belirlenmiş bir model sunmak yerine, teorinin bu bağlamdaki işlevselliğini tartışmaya açan bir çerçeve oluşturulmuştur. Ön çalışma niteliğindeki bu araştırma, Türkiye’deki İslam Din Öğretimi süreçlerinde Eşik Kavramlar Teorisinin pedagojik değerine dikkat çekmektedir. Gelecekte yapılacak ampirik çalışmalar için bir başlangıç noktası oluşturmakta olan bu çalışma nitel yöntemle oluşturulmuş kuramsal bir zemin olma potansiyeli taşımaktadır. Makale kapsamında “cihad”, “hak”, “halife” ve “emanet” gibi kavramlar eşik kavram özellikleri bakımından ele alınmış ve bu örnekler tablolar halinde sunularak her biri pedagojik potansiyelleri açıdan kısaca değerlendirilmiştir. Bu kavramların din öğretimi açısından eşik niteliği taşımaları bireyin düşünsel ve duygusal dünyasında epistemolojik ve ontolojik kırılmalar yaratma niteliklerinden kaynaklanmaktadır. Bu nedenle çalışmada, teorinin pedagojik katkılarının yanı sıra tanımsal belirsizlikleri, bağlamsal sınırlılıkları ve evrensel geçerliliğe dair tartışmaları da ayrıca ele alınmıştır. Böylelikle teorinin İslam din öğretimi içinde ancak bağlam duyarlılığı yüksek ve eleştirel bir tutum ile uygulanması gerektiği vurgulanmıştır.

AI Research Group of the Centre for Digital Culture, Paul Scherz, Brian Patrick Green

The text, in continuity with the group’s previous publication and following _Antiqua et Nova_, highlights the difference between the prevailing AI definition of intelligence as rational action and problem-solving (often influenced by behaviorism and functionalism) and the traditional theological view of intelligence as a rational understanding and interpretation of reality. It stresses that human agency is fundamentally relational, rooted in the _imago Dei_ (image of God), which involves intellect, free will, and stewardship. It discusses how AI, through practices like manipulative nudging, algorithmic governance, deskilling, and the _rapidification_ of life, negatively impacts human freedom and promotes a paradigm focused on efficiency and control. Finally, the text proposes that the principles of Catholic social teaching, particularly subsidiarity and a focus on human dignity, offer ethical guidance for developing AI as a tool that genuinely supports human flourishing and responsible action rather than eroding it.

Kari-Shane Davis Zimmerman

Prompted by conversations at the Society of Christian Ethics and the author’s own family history marked by divorce, single motherhood, and suicide, this essay examines how shame can isolate individuals rather than foster healing. Drawing on Brené Brown’s assertion that shame impedes empathy and engaging Greg Ten Elshoff’s work, the piece critiques how moral judgment within families and faith communities can deepen trauma. Ultimately, it challenges the practice of using shame as a tool for moral formation, advocating instead for compassion and support in moments of vulnerability and failure.

Thomas Ryan

A review of Kate Jackson-Meyer, _Tragic Dilemmas in Christian Ethics

Stan Chu Ilo

In this chapter, I explore with Paul Farmer why Ebola has persisted in Africa and why it continues to kill so many Africans as we see in the current outbreak in Uganda (September 2022) with the Sudanese strain. Farmer’s appeal to social medicine and social context in understanding the remote causes of the cause of Ebola offers an important corrective to the disease control and treatment paradigm approach in global health amidst the devastating impact of health inequity. I conclude my chapter by using Farmer’s analysis of the causes of global health inequity in Africa to propose how theological ethics can serve the mission of churches and African communities in designing healthcare systems for health improvement and health protection in solidarity with the poor and the most vulnerable. I will propose some effective strategies for global health partnerships in Africa against the current preoccupation with disease control and prevention, medical mission, and crisis intervention from outside Africa.

Martin Vašek, Andrea Blaščíková, Rastislav Nemec

Czech theologian and philosopher Karel Říha (1923–2016) followed the thinking of Maurice Blondel. He wanted to expand and deepen the basis of transcendental philosophy. He perceived the possibilities of a new metaphysics, which would be established only in a triadic way of thinking—knowledge, wanting, Being. He originally believed that the basic philosophical theory was the theory of moral conversion. Říha comprehended the event of moral conversion as a mystic turn, a transformation in which we find ourselves by realising ourselves in devotion to others. In this transformation, the striving for metaphysics, which is based on interpersonal relationships, achieves its goal. Metaphysics eliminates itself and is integrated into theology. Theology finally comes to the conclusion that the truth is not in our power but pursues us. The theologian and philosopher Říha, as he writes, has united himself with a Will, which we do not know where it leads us or what it will ask from us. There was nothing left on his own. Metaphysics and mysticism are united in his thinking and work.

Arielle Harms

Pope Paul VI’s 1968 encyclical Humanae vitae is one of the most controversial ecclesial documents issued in the last century, still dividing on account of the document’s teaching concerning the licitness of contraception. Related to its position as a flash point in the contraception debate within the Catholic Church, Humanae vitae also served as a major influence on moral theology in general, questioning not just the application of principles, but the principles themselves. While Humanae vitae does not provide a full account of natural law, the account used is a decidedly Thomistic one, where the acts of natural law are those corresponding to virtue.

Tuğba Günal

Bu metin, "Kelam'da Nefs Fenomenolojisi" başlıklı doktora tezinin özetini ihtiva etmektedir.

D. Larson

and Life Elsewhere in the Universe: A Study in Suitability” Theology and Science 16:4 (2018), 447–461. 3. Philadelphia: Templeton Foundation Press, 2000. 4. Ted Peters, God—The World’s Future: Systematic Theology for a Postmodern Age. 3rd ed. (Minneapolis, MN: Fortress Press, 2015). 5. Davison, “Christian Systematic Theology.” 6. Christian Systematic Theology and Life Elsewhere in the Universe. 7. Roland Puccetti, Persons: A Study of Possible Moral Agents in the Universe (New York: Herder & Herder, 1969).

Coenraad Jurgens, Marius Hilgart Smit, Hannes Van der Walt

Abstract South Africa has both a shortage and an urgent need for qualified people with technical and mechanical skills. In order to meet this need, the teaching of technical subjects at public schools should be promoted and improved. A key aspect of teaching technical subjects in schools is to ensure the safety of all learners in technical workshops. The theory of Geborgenheit (safety, wellness, wellbeing) in education entails the notion that effective teaching and learning is enhanced if the places of learning are safe and secure. School workshops should be secure and safe spaces for learners in order for effective teaching and learning to occur. Although the state may be held liable if harm is caused in a negligent or culpable manner to a person in a school workshop, such incidents have negative effects on learners and educators as well. This study reports on the findings of mixed method research, which involved quantitative data collection among 220 technical schools as well as qualitative research about safety and the frequency and nature of injuries in Mechanical Technology school workshops. The findings indicate that educators (teachers, instructors) have insufficient knowledge of the law, including ignorance of the de minimis non curat lex-principle, state liability based on section 60 of the Schools Act and the applicability of the Occupational Health and Safety Act to school workshops. Some learners, especially black school girls, are afraid of machines and refuse to work with them. More importantly, the study confirms that some educators are unqualified to teach Mechanical Technology as a subject. Factors like the lack of security, non-compliance with statutory requirements and ignorance of the law contribute to reduce Geborgenheit in workshops. This, in turn, affects the effectiveness of the teaching and learning process in schools.   Abstrak In Suid-Afrika is daar ʼn dringende behoefte aan gekwalifiseerde mense met tegniese en meganiese vaardighede. Om aan hierdie behoefte te voldoen behoort die onderrig van  tegniese vakke in openbare skole bevorder te word. ʼn Sleutelaspek by openbare skole is die veiligheid van leerders in tegniese werkswinkels. Die teorie van Geborgenheid in die onderwys behels dat effektiewe onderrig-leer plaasvind indien die plekke van leer veilig en geborge is. Alhoewel die staat aanspreeklik is indien persone weens nalatige of skuldige optrede by skoolwerkswinkels beseer word, kan sulke insidente ʼn negatiewe uitwerking op opvoeders (onderwysers, instrukteurs) en leerders hê. Werkswinkels moet ʼn geborgenheidsruimte vir leerders skep sodat effektiewe onderrig en leer bevorder kan word. ’n Gebrek aan geborgenheid mag die onderrig- en leerproses ernstig benadeel. Die studie rapporteer bevindings van gemengde metodes navorsing, wat kwantitatiewe data-insameling by 220 tegniese skole asook kwalitatiewe navorsing oor veiligheid, die frekwensie en aard van beserings by Meganiese tegnologie werkswinkels behels het. Die bevindings dui daarop dat opvoeders onvoldoende kennis aangaande die reg het, insluitend onkunde oor die de minimis-beginsel, staatsaanspreeklikheid ingevolge artikel 60 van die Skolewet en die toepaslikheid van die Wet op Beroepsgesondheid en -Veiligheid op skole. Sommige leerders, veral swart skooldogters in sekere skole, is bang vir werkswinkelmasjinerie en weier om daarmee te werk. Die studie bevestig ook dat sommige opvoerders nie behoorlik gekwalifiseer is om Meganiese Tegnologie aan te bied nie. Faktore soos die gebrek aan sekuriteit, nie-nakoming van wetlike vereistes en onkunde van die reg kniehalter geborgenheid in die werkswinkels. Dit benadeel die effektiwiteit van die onderrig-leerproses. https://doi.org/10.19108/KOERS.84.1.2457

Stanisław Skobel

Reflection on human freedom will remain a constant motive for reflection in moral theology. Without freedom, there is no human act, so there is no morality in the strict sense of the term “freedom”. That is why it is worth returning to the issue of freedom, but taking into account new ways of understanding it. Freedom will remain a current problem in the struggle of man for good, especially in social life. For Christian thought on this subject, the encyclical of John Paul II Veritatis splendor will remain relevant – read it again. 

Rozen Barbara

The article “In the service of the Church and science: philosophy of culture was her passion – Halina Wistuba (1920-2013)” is dedicated to a woman who in her writing activity was very involved in the process of change in Poland at the end of the 20th century. There was much to make up then, especially in upbringing and education. Halina Wistuba served with the gift she had and with the result of her intense intellectual work: as a speaker, lecturer and author of many publications in the field of philosophy of culture. Her philosophical and pedagogical erudition, keen mind and inquisitiveness in discovering the truth, as well as her great concern for the harmonious, integral development of young people, the love for the homeland and her personal deep faith put her at the forefront of people who, in their writing activities, rooted in the philosophy of culture, gave direction to the de-velopment of Catholic thought in the field of education of the young generation of Poles, who lived in the time of the great socio-political changes and the development of the democratic system in the country.

Anna Zellma

Uwzględniając najważniejsze działania państwa i podmiotów pozarządowych w obszarze polityki społecznej, w artykule zwrócono uwagę na zagadnienie, w jakim stopniu oferta kształcenia na kierunku nauki o rodzinie, prowadzonym w publicznych szkołach wyższych, jest powiązana z aktualnymi potrzebami, problemami i kwestiami społecznymi. Dokonano analizy i oceny kształcenia na kierunku nauki o rodzinie w korelacji ze współczesną polityką społeczną w Polsce. Zauważono, że zakładane w programach cele kształcenia w obszarze wiedzy, umiejętności i kompetencji społecznych z zakresu nauk o rodzinie nie zawsze wiążą się wprost z określoną specjalnością kształcenia. Nie sprzyja to efektywnemu zdobywania przez studentów kierunku nauki o rodzinie odpowiednich kwalifikacji zawodowych, które są wymagane na rynku pracy (np. od asystenta rodzinny, mediatora w sprawach rodzinnych, opiekuna osoby starszej, profesjonalnej opiekunki dziecięcej, koordynatora rodzinnej pieczy zastępczej). Stąd też uzasadniony wydaje się postulat zmiany kształcenia na kierunku nauki o rodzinie z profilu ogólnoakademickiego na praktyczny oraz ścisła współpraca nauczycieli akademickich z pracodawcami. Istotnym, zasługującym na uwagę wyzwaniem, są studia dualne (przemienne). Umożliwią one studentom nauk o rodzinie zdobycie wysokich kwalifikacji w określonym zawodzie oraz przygotują do odnalezienia się na konkurencyjnym rynku pracy.

Şakir GÖZÜTOK

Kadın, tarih boyunca en çok istismar edilen ve horlanan varlık olmuştur. Antik Yunan düşüncesinden itibaren, genel olarak çoğu toplumlarda kadınların düşük, aşağılık ve utanç verici bir varlık olduğu düşünülmüştür.  İslam’dan önceki dönemde kadın, normal bir eşya gibi muamele görmüş, alınıp satılmıştır. Hz. Muhammed (SAV)’in yaşadığı dönemdeki Arap toplumunda da bu durumun devam ettiği görülmektedir. Kadının toplumdaki konumunun, onun aynı zamanda değerinin de bir ifadesi olduğu göz önüne alındığında, İslam’ın kadına verdiği değeri ortaya koyabilmek için, onun toplumdaki genel yerini belirlemek gerekmektedir. Eğitim de bu alanlardan biri olarak karşımıza çıkmaktadır.Bu çalışmada, Resulullah (S.A.V) döneminde kadının eğitim ve öğretim alanında nasıl yer aldığı temel mesele olarak ele alınmaktadır. İslam’ın kadına yaklaşımının temelini oluşturan bakış açısı, ayet, hadis ve peygamberin uygulamalarından örneklerle ortaya konulmuştur.  İslam kadının bir insan olarak değerli olduğunu ortaya koyan yeni bir dünya anlayışını inşa etmeye başlamıştır. Bu anlayışın bir yansıması da, eğitim alanında görülmektedir. Resulullah (S.A.V) döneminde kadın, toplumunun her alanında kendine yer bulduğu gibi, eğitim ve öğretim sahasında da yer almaya başlamıştır. Eğitim ve öğretimden istifade etmek adına kadın ve erkek ayırımı gözetilmemiştir. Resulullah (S.A.V), kadınların eğitimi için özel alanlar tahsis ettiği gibi, onların eğitimi için özel günlerde zaman da ayırmıştır. Hz. Peygamber, eğitimli kadınları çeşitli yerlerde görevlendirmiş ve onlara sosyal roller vermiştir.

Jennifer A. Herdt

Roe Fremstedal

S. Benhabib

Marc Cels