Hasil untuk "Religions. Mythology. Rationalism"

Bob C. Greene

This article examines the epistemological and homiletical implications of postmodernity for Christian preaching. It addresses the communicative crisis introduced by postmodern skepticism toward metanarratives. It proposes a constructive theological response through the re-articulation of the gospel as a coherent, storied, and transformative metanarrative. Drawing on interdisciplinary scholarship in theology, homiletics, epistemology, and cultural theory, this study argues that a thoughtful engagement with postmodern critique can serve as a catalytic force for ecclesial renewal. The article advocates for a homiletic method that re-engages Scripture’s narrative form while emphasizing relational epistemology, incarnational witness, and contextual sensitivity. By utilizing narrative theology, post-critical epistemologies, and performative models of preaching, this study proposes a recalibrated approach to gospel proclamation, adapted for fragmented and skeptical audiences, while safeguarding theological orthodoxy.

Brenda Carranza, César Ceriani Cernadas, Cristina Gutiérrez Zúñiga

Zoltán BÁRÁNY

Commemorating Dr Dezső Fónyad on the Occasion of the 100th Anniversary of the Foundation of SDG. Dr Dezső Fónyad (1906–1965) was a Reformed pastor in Monor, publicist, and one of the spiritual leaders of the Soli Deo Gloria Reformed student movement. Between the two world wars, the Soli Deo Gloria student movement (SDG for short) was a major force in the field of faith, church identity, and national edu-cation among Reformed university and then secondary school students. In the 1930s, the nationally known youth pastor’s popularity and recognition grew dy-namically, but after World War II, amid the internal political turmoil in the country, he was prosecuted on false charges at the People’s Court. During World War II, he and his colleagues in the SDG rescued Jews, and these same colleagues testified for him at his trial by the People’s Court.

Mina Monier

This article addresses the problem of the perception of Mark’s endings as expressed in its manuscript tradition. I will argue that, unlike the modern standardized image, manuscript evidence offers a complex phenomenon in which the endings were perceived in diverse ways that move across the threshold that separates a text from paratexts. Further, the manuscripts show an influence between the endings and their associated paratexts. I will show this phenomenon by examining (i) the <i>hypotheses</i> before the Gospel, (ii) marginalia that engaged Mark 16, and (iii) postscripts after the Gospel. In conclusion, the article recommends revisiting the standard perception of the “endings” within their larger paratextual ecosystem.

Klára KIS

Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disa-bling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communi-ties.

Min-Hsiu Liao

This article regards museums of world religions as intersemiotic sites where the knowledge of individual religions as well as religion as a broad concept is socially constructed. It examines the role of verbal interpretations in co-constructing knowledge of religion with other visual and spatial semiotics. The case study is based on a comparison of the text panels and the display cases on Christianity in two museums: St Mungo Museum of Religious Life and Art (SMM) in Glasgow, and Museum of World Religions (MWR) in Taipei. The methodology combines the micro-level analysis of theme-rheme pattern in information progression, logical-semantic relations in verbal-visual interaction, and a pragmatic account of the two epistemic communities in which the museums are situated. The results suggest that through the interaction between the text panels, labels, and individual objects, each museum has construed its own material definition of religion. Specifically, Christianity is construed as a phenomenon perceived by Christians in SMM, whereas in MWR, the knowledge of Christianity develops from the holy scriptures.

Dr Kelebogile Thomas Resane

The article argues the importance of theological voice in political spheres. It shows how theology of dialogue has played some roles during the presidencies of Mandela, Mbeki, Motlanthe, Zuma, and Ramaphosa in a South African context. It discusses the ways in which theology of dialogue has been applied, marginalised or even ignored during the five presidencies of the democratic South Africa. Each president’s religious background is highlighted, and how during their tenures each developed and applied on the practical level, the dialogue with religious communities and persons in different cultural contexts. The discussion demonstrates how theology was articulated during these presidencies. There is an importance given to intense debate within and among religious leaders and the government. Theology of dialogue is thus presented as a reflection on inter-relationships of different religious traditions, and how it further engages other spheres of society such as politics, economics, civil affairs, sciences etc. Dialogue is called upon to see politics and theology as partners in the building of a peaceful society, even when there are disturbing episodes by fanatical groups located in both institutions. Theo-political dialogue should be an ongoing deliberation. It is able to bring politicians and theologians together for better understanding of societal concerns; and devise some strategies to address these concerns.

Joseph Chadwin

As more and more students in China turn to religion, it follows that an increasing number of students in Chinese universities self-identify as Buddhist. Chinese academia has a tendency to treat this as problematic, offering reasons for this trend as well as solutions but neglecting to examine the nature of student belief and identity. By utilising two case studies, this paper seeks to demonstrate how the Buddhist identity and practice of self-proclaimed Buddhist students in Beijing can manifest in two very different ways: overtly or covertly. More specifically, each case study provides an example of students in Beijing who very much break with the commonly held perception that students in China who self-identify as religious have a fundamentally flawed and limited understanding of their religion and rarely actually practice it.

Joel Kuhlin

This article looks to the philosophy of Gilles Deleuze in order to theorize the crucifixion of Jesus as event in early Christian literature. A Deleuzian view on the event is primarily articulated with the distinction between a sequential and a serial understanding of happenings, where the latter forms the basis for singular events. It is argued that Jesus' death is best considered a singular event in early Christianity, meaning that it displays a particular, distinct force in early Christian theologies that is irreducible to other happenings, such as the resurrection. The article's first section investigates the difference between a sequential and serial view on Jesus' death, by comparing a Pauline view of Jesus' death and resurrection, on the one hand, with the function of Jesus' death in a selection of Christian texts from the first to the fourth century, on the other. In the last section, the singularity of Jesus' death in early Christian texts is explored further, by turning to the Gospel of Mark. Returning to the Deleuzian theory of events, Jesus' peculiar death in the Gospel is described with the eventive traits of paradox and obscurity. It is argued that the Markan portrayal of the death of Christ – as a singular event – invites embodiment of Jesus' enigmatic death, in the lives of the Gospel's audience.

Yosaif Dubovick

The last influential head of the Pumbadithan Academy in Baghdad, R. Hayya Gaʾon (939–1038), requested his Sicilian student R. Maṣliaḥ ben Eliah al-Baṣaq to inquire with the Nestorian Patriarch (Catholicos) about the Syriac definition of a word in Psalms (141:5). Upon R. Maṣliaḥ’s protests, R. Hayya rebuked his student, saying “our pious forefathers and ancestors would inquire regarding languages and their explanations from members of different religions, even from shepherds”. Despite scholarly treatment since 1855, a new, analytical reading of the text, based upon manuscripts, external sources, and comparative literature, provides fresh approaches towards understanding Jewish-Christian scholarly interaction in Baghdad at the turn of the eleventh century, particularly in comparison to those in Sicily. Additionally presented are new facets in Peshitta studies.

Eko Siswanto

The position of zakat in Islam is very important in order to maintain the existence of Islam and the ummah. So serious is the position of this zakat, so that at the beginning of the Caliphate of Abu Bakr al-Siddiq there were people who carried out defiance to pay zakat, therefore the Caliph carried out ijtihad by fighting them. This shows the commitment of Islam in tackling the poor in a sustainable and systematic manner. To accommodate the large number of dlu'afa people, at the present time the ilin amilin are making efforts by channeling zakat in productive forms. This article aims to analyze the productivity of zakat management from the profit sharing system at Bank Muamalat Kota Jayapura. The study was conducted in a juridical-normative manner, in addition to reviewing the productivity analysis of zakat management from the profit sharing system at Bank Muamalat Kota Jayapura. The research approaches used include: theological approaches, sociological approaches, philosophical approaches. The results showed that the profit sharing system used at Bank Muamalat Kota Jayapura Branch was the main contract a / -musyarakah and al-mudharabah. The profit sharing system at Bank Muamalat Kota Jayapura Branch through Baitul Maal Muamalat (BMM) was limited to the distribution of basic necessities for the dluafa and orphans, the SBL program (Sahur berbuka and Lebaran) in the form of basic food packages 300.000 rupiahs per package, and Lebaran packages of 300.000 rupiahs in the form of cash and prayer equipment.

J. Homrighausen

D. Dubuisson

D. Dreisbach, M. Hall

Yusuf Muslim Eneborg

J. Beattie

Most contemporary theologians have distanced themselves from views that identify the image of God with a capacity or a set of capacities that humans have. This article examines three arguments against the structural view and finds them wanting. The first argument is that the structural view entails mind/body dualism and dualism is no longer viable given neuroscience and contemporary philosophy. Against this, I argue that contemporary forms of dualism are able to circumvent such worries and are at least prima facie plausible. The second claim is that structural views end up disvaluing the human body and our relatedness. Here, I argue that neither the structural view nor dualism has such consequences. The third issue consists of various evolutionary worries that have to do with the lack of a clear‐cut boundary between human capacities and the capacities of nonhuman animals. As a response, the article argues that although there might not be a clear‐cut set of capacities that all humans share, we could still have a notion of human distinctiveness that is sufficient for the structural image of God.

Nurten GÖKALP

Felsefede ‘kişi olmak’ deyimi kişiliğe çok önem veren bir düşünce hareketinin temel kavramı olarak belirlenir. Felsefe tarihinde ilk dönemlerden beri çeşitli biçimlerde karşımıza çıkan ‘kişi olmak’ kavramının içeriği tahlil edildiğinde insan olmaktan ayrı ve farklı bir duruma işaret edildiği görülür. İnsanı insan yapan temel özellikler bütün insanlarda ortaktır. Bu özelliklere sahip olmak bakımından insanlar arasında fark da yoktur. ‘Kişi olmak’ ise sahip olunan bu ortak ve temel özelliklerin kullanılmasına dayalı bir boyut olarak önemli ve değerlidir. Dolayısıyla ‘kişi olmak’ bir değer olarak konulmaktadır. Gerçek ve yüksek bir değer olarak ‘kişi olmak’ insan hayatı için bir önemli bir amaç olmaktadır. Öte yandan ‘kişi olmak’ sürecinde bireysel ve toplumsal değerlerin de önemli katkısı vardır. Bireysel ve toplumsal değerlerin insanın kişileşmesi sürecinde zorunlu ve önemli bir rolü bulunmaktadır. Bireyin değerleri kazanması ve onların kendini biçimlendirmesi ve kişiliğini oluşturması ile ilişkili bu süreç kişi olma sürecidir. Dolayısıyla değer ‘kişi olma’da bir değer olarak ortaya çıkmaktadır. Buna bağlı olarak değer kazanımı ve eğitimi konusu oldukça önemlidir.

P. Hiscock

J. Cook