Hasil untuk "Moral theology"

Andrey Sudakov

Kant’s doctrine of religion has been repeatedly accused from different perspectives of having committed a rationalistic reduction of religious faith to a «faith of reason», or of claims to reinterpret by means of reason the body of beliefs of a revealed religion. The article investigates the Königsberg philosopher’s ideas concerning the boundary strip between philosophical and biblical theology as well as the criterion of an illegal trespass of this borderline. Only the philosopher’s claim to complement, modify or reinterpret of the dogmatic tenets of a historical religion, by means of reason alone, or to review the practical targeting of the dogmatic doctrines of a church, i.e. an «engagement in theology», proves to be, according to Kant, such a criterion; by contrast, an interpretation of church dogmatics which is devoid of any creedal claims does not imply an illegitimate reinterpretation of dogmatics. Contrarily, a criticism of Kant for such a reinterpretation, or even a mere presumption of its possibility in principle, does itself imply, as a matter of fact, a trespass of borderlines as determinated by Kant, a kind of hermeneutical dumbness of such criticism, its incapacity to accept its opponent in its specific intellectual quality. Such a dumbness may be caused by the difference in conceptions about the possibility and the essence of rational philosophical theology in doctrines of religion developed from an irrationalist, a speculative metaphysical and a moral-practical perspective, the first of which was intrinsically foreign to Kant’s mind, the second had been overcome by him in the result of the Copernican turn, and only the third made up the core of his own critical philosophy of religion. On this third position of philosophical theology comprehensive cognition of «God’s own properties» is held to be unattainable for human beings, and yet is everything knowable in the field of faith and theology acknowledged to be a product of practical reason. The limitation upon the claims of «theory» provides such a philosophical theology with genuine philosophical modesty, while its affirmation of ethico-theology as the only possible basis of rational doctrine of religion allows it to display a genuine awareness of the philosophy’s dignity as a science of reason. F.K.Forberg’s and Leo Tolstoy’s philosophies of religion, in spite of their superficial resemblance with the ethico-theological project, do not distinguish themselves at the least with that kind of philosophical modesty, digressing in two different ways from the science of reason towards a tcommon sense theory and providing an opportunity for critique of established religion from the perspective of the latter.

Artem Malyshev

The article is devoted to the discussion of the late 19th century between the priest Ioann Petropavlovsky and the famous archbishop Savva (Tikhomirov) on the problem of the moral perfections of Christ according to His human nature. The published academic lecture by Petropavlovsky "Jesus Christ is the God-Man", its criticism in the "Diary" of Savva (Tikhomirov), Petropavlovsky's response to criticism and response to the discussion by protopresbyter Ioann Yanyshev are analyzed. According to Petropavlovsky, who acted for reasons of proving the divinity of Christ, the Savior, during His earthly life, struggled with the instincts of His humanity, what was an important moment on the path of His free acquisition of His moral perfections. Thus, Christ can be an effective example for us to follow. Savva (Tikhomirov) considered this position to be contrary to the teaching of the Church, while Yanyshev supported ideas of Petropavlovsky. I examine the genesis of this problem about the nature of the moral perfections of Christ in Russian theology, which is rooted in the theology of st. Innokenty of Kherson. The latter, accepting the Kantian setting of practical philosophy – freedom of choice between good and evil is the possibility of moral development – was the first in the history of Russian theological thought to put forward the hypothesis that Christ could have sinned during His earthly life, but did not sin. The hypothesis made sense as a response to Kant's subtle criticism of traditional Christology, put forward by him in his work "Religion within the Limits of Reason Alone". Along with the consideration of these problems, the article attempts to clarify the genesis of the moral-apologetic logic used by Petropavlovsky to prove the divinity of Christ. At the end of the article, Petropavlovsky's theses are considered on the subject of their self-contradictions and examined in the context of patristic theology.

Ömer Faruk Yiğiterol

Aynı dönemin farklı coğrafyalarında yaşamış şairlerin şiirlerindeki benzerlikleri tespit etme merakı, bu çalışmanın ortaya çıkış sebeplerinin başlıcasıdır. Türk İslam Edebiyatı sahasında kaleme alınan bu makale, kıyas ve karşılaştırmayla birlikte, esasında metinlerarasılık perspektifinden hareketle benzerlikleri ve yakınlıkları tespit etme gayesi taşımaktadır. “Klasik, kadim yahut eski” tabirleri çerçevesinde -Osmanlı edebiyatı özelinde- Doğu ve -İngiliz edebiyatı özelinde- Batı edebiyatına bakıldığında, aynı devirde yaşamış Urfalı Nâbî ve Stratford-upon-Avonlu Shakespeare, edebiyat sahasındaki yetkinlikleriyle dikkat çekerler. Shakespeare, daha çok tiyatro yazarlığı ile tanınsa da tiyatro metinlerinde bile şairliğini hissettirmektedir. Öyle ki T.S. Eliot, Hamlet’i ilk kez izleyen bir kişinin, konuşmaların nazım mı yoksa nesir mi olduğunu ayırt edemeyeceğini söylemiştir. Bu çalışmada, aynı dönemde yaşamalarına rağmen -çok büyük bir ihtimalle- birbirinden habersiz olan Nâbî’nin ve Shakespeare’in şiirlerindeki benzer konular ve söyleyişler üzerinde durulmuştur. Böylelikle aynı devrin sanatçılarının, dünyanın farklı noktalarında, farklı kalemler ve farklı mürekkeplerle aynı tabloyu çizebilecekleri gösterilmeye çalışılmıştır. Makale, giriş ve sonuç bölümleri haricinde toplamda 7 başlıktan meydana gelmektedir. Bu başlıklar sırasıyla Şiirin Kifayetsizliği, Sevgiliden Dolayı, Şiire Övgü, Şaire/Şiire Yergi, Poetika, Mana ve Yeni/Farklı Söyleyiş şeklindedir. Giriş bölümünde, Shakespeare ve Nâbî isimlerinin nasıl belirlendiğinden ve esas itibarıyla birbirinden tamamen farklı formlara sahip ve farklı bakış açılarıyla yazılmış şiirlerin benzerlik gösterebileceğinden bahsedilmiştir. Şiirin Kifayetsizliği başlığında, bazı zamanlarda şiirin şairin duygularını aktarmada yetersiz kaldığı düşüncesi işlenmiş ve her iki şairden getirilen örneklerle, şiirlerin yetersizliğinden ziyade kendi duygularının anlatılamaz nitelikte olduğundan söz edilmiştir. Sevgiliden Dolayı başlığı altında, her güzel sebebin varlığının sevgiliye bağlanışı ele alınmıştır. Şiire Övgü’de, şairin ve şiirin övgüye meyilli olduğundan bahsedilmiş ve getirilen örneklerle, iki şairin kendi şiirlerini ve şairliklerini ne derecede övdüğü gösterilmiştir. Şaire/Şiire Yergi bölümünde, şairlerin kendi şiirleri hariç diğer şiirleri beğenmedikleri vurgulanmış; böylelikle kendi şiirlerinin kusursuz olduğunu belirttikleri ifade edilmiştir. Poetika başlığında, her iki şairin de şiire bakışları verilmeye çalışılmıştır. Mana kısmında, anlamın şiirde ne derecede mühim olduğundan söz edilmiş ve iki şairin manaya verdikleri önemden bahsedilmiştir. Son başlık Yeni/Farklı Söyleyiş’te ise şairlerin orijinallik çabasından söz edilmiştir. Bu başlıklar ve başlıklar altındaki tahliller, Sonuç için içerik teşkil etmiş; Sonuç bölümünde farklı dillere sahip, değişik mekânlarda kaim ve en önemlisi dünyaya farklı pencerelerden bakan iki insanın, edebiyatın evrenselliğinde buluşabileceği gösterilmeye çalışılmıştır.

Xavier M. Montecel

A review of Lisa Allen, _A Womanist Theology of Worship: Liturgy, Justice, and Communal Righteousness_.

Zdeněk Duda

The subject of this study is the issue of sickness, death and dying as approached in the first textbooks of pastoral theology. In the Catholic confessional environment of late 18th century Central Europe, pastoral theology was a new discipline that was about to be introduced into university curricula. The aim of this article is to outline and describe the concept of sickness and death with which the first textbooks of the new discipline worked in formulating new content and forms of spiritual care for the sick and dying. These, presented as binding on future spiritual administrators, defined itself against the older tradition and drew inspiration from Jansenist-Enlightenment approaches and thought. We mainly analyse two or three textbooks that were widely used in the Czech environment. They relied on the prescribed and most successful textbook of the Viennese pastoralist Franz Giftschütz, translated into Czech by the Olomouc teacher Václav Stach, and on the Czech scripts of Aegidius (Jiljí) Chládek, a Premonstratensian of Strahov Monastery and Prague university professor. The changes in the content and forms of Catholic preparation for death and of the concepts of illness and death must be understood in the context of the reforms that affected the field of spiritual education at this time, the new view of the person of the Catholic clergyman, and also the changes in religious and moral sentiments and the promotion and dissemination of medical knowledge and concepts also in the non-medical strata of society.

Julie George

Diverse biases contribute to how society perceives survivors of sexual violence and domestic violence, and stereotypes often create obstacles for extending support and care. Intersectionality helps explain how all victims of violence are not treated the same way and the complexities of multiple arenas of oppression and privilege in our society. In particular, victims of sexual violence are too often subject to exploitation and harassment within the justice system when due process of law is emphasized over protection of victims. For Dalit women in Indian society, the very systems and movements that should safeguard them have become instruments of their marginalization. These case studies will examine the way intersectional oppression operates within India’s social and legal systems leading to further oppression of Dalit women. It is imperative that stringent provisions and measures addressing gender-based violence, intersectional violence, sexual abuse, caste, race and class-based oppression and other marginalities faced by women feature as essential elements of all our systems, policies and decisions.

Jason A. Heron, Bharat Ranganathan

In this article, we focus on global economic inequality and global justice. Drawing on Rawls’s emphasis on the basic structure (i.e., a society’s economic, political, and social institutions) and the principle of subsidiarity, we address how individual nations are implicated in a global economy that benefits those of us in the affluent global north to the detriment of people in the severely poor global south. While it has focused explicitly on issues within nation-states, magisterial teaching about subsidiarity has thus far inadequately addressed subsidiary structures between interdependent but radically unequal societies in the era of globalization. In light of this inadequacy, we speculate how Catholic Social Teaching’s principle of subsidiarity benefits from Rawls’s (and Rawlsian) explication of the basic structure, especially if the Church is to speak normatively and precisely about global economic inequality.

Mustafa Bozkurt

Batılıların eskiden beri, Müslümanları ve İslam’ı kendi varoluşlarının önünde bir engel olarak gördükleri söylenebilir. Sürekli kendilerini üstün görüp kendileri gibi olmayanları küçümseme yoluna gitmişlerdir. Bu bakış açısının oluşturduğu önyargı, İslam medeniyetini görmelerinin önünde bir engel oluşturmuştur. Her ne kadar birçok bilim insanı ve düşünür, İslam düşüncesinden etkilenerek bu birikimi değerlendirme çabasına girseler de yönetimler ve halklar meseleye karşıtlık olarak bakmışlardır. Müslümanların fetihler yoluyla Batılı (Hristiyan) toplumların ülkelerini fethetmeye başlamalarıyla bu kin daha da artmıştır. Viyana Kilise Konseyi’nin destekleriyle kurulan Oryantalizm Araştırma Merkezleri'nin amacı, Doğuluları/Müslümanları anlama yerine onları tüm yönleriyle tanıyarak bulabildikleri zayıf tarafları üzerinden bu mücadeleyi daha sistematik hale getirmek olmuştur. Böylece Batılılar kendilerinin her alanda üstün olduğunu Müslümanların ise eskiden beri gerici olduğunu ve düzeltilmeleri gerekenler olduğunu Müslüman zihnine yerleştirmek istemişlerdir. Modern dönemde Batı’da dinin bilime ve ilerlemeye aykırı olduğu ve tüm anlaşmazlıkların kaynağı olduğu düşüncesi hâkim olmuştur. Bu nedenle din ve dinî olandan arındırılmış bir insan ve toplum oluşturulması hedeflenmiştir. Seküler bir toplum denemesinin yapıldığı modern dönemde insanlar mutlu edilememişlerdir. Postmodern döneme gelindiğinde manevi ve inanç yönü ihmal edilen insan bunun özlemiyle dine tekrar yönelme eğilimi göstermiştir. Batılı yönetimler, siyasetçiler ve küresel sermayeler bu yönelişin İslam’a olmaması için her türlü çareye başvurmuşlardır. İslamofobi’nin inşası da bu arayışın somut bir kanıtı olmuştur. Özellikle ABD’de gerçekleştirilen 11 Eylül olayları ve takip eden diğer birçok Batılı devletlerde görülen terörist saldırılarının failinin Müslümanlardan olması Batı’da İslamofobi’nin, inşasının payandası olmuştur. Küresel sermayelerin kapital iştahları ve kadim düşmanlıklar İslamofobi ile Müslüman ülkelerine doğrudan müdahalenin kapısını aralamıştır. İslamofobi sayesinde hem Batı toplumlarında hem de birçok Doğu toplumunda bu müdahale meşru olarak kabul görmüştür. Bu çalışmada inşa edilen İslamofobi’nin nasıl bir pragmatik araca dönüştürüldüğü üzerinde durulmuştur. Batı’nın özellikle de ABD’nin iştahını kabartan Ortadoğu’nun enerji ve petrol kaynaklarını kontrol altına almasında İslamofobi’nin bir meşruiyet aracı haline getirildiği irdelenmiştir. Gelinen noktada ise Batı ve ABD’nin hedeflerine büyük oranda ulaştığı görülmüştür. Fakat müdahale edilen toplumlarda yoksulluk, terör olayları, etnik ve mezhepsel bölünmeler, göçe zorlanan kitleler gibi çözümü yakın tarihte mümkün olmayan problemler bıraktığına vurgular yapılmıştır. Bu çalışmada, Batılıların neden böyle davrandığı ve bununla neyi hedefledikleri nitel bir yöntemle ele alınarak bir tahlil denemesi yapılmıştır.

Rhyddhi Chakraborty 

With its origin in the Hippocrates Oath (5th-3rd Century BC), The Nuremberg Codes (1947), and The Declaration of Helsinki (1964), medical ethics set the rules of the professional conducts for the physicians and other medical specialists. It amounts to the deployment of bioethical concepts, values (Autonomy, Non-maleficence, Beneficence, and Justice) and methods within medical set up to suggest the day-to-day decision-making procedures by combining theory and practice. It is a multidisciplinary study as it seeks to develop a set of guidelines for moral decision-making utilizing the resources of not only medicine and biology, but also of law, philosophy, theology, and the social sciences. As the branch of Bioethics, it investigates the complex ethical problems which arise for human life and society from sophisticated medical-technological usages and biological practices. The problems specifically include the nature and distribution of treatment and medical resources, the informed consent and authority of the patient, the physician and others involved in the medical practices, the scope and limits of confidentiality, the limits of acceptable intervention and experimentation, and the propriety of research involving humans and their applications. It also deals with the questions of moral dimensions and professional responsibilities involving all forms of ‘life-related’ issues such as research involving foetal tissues, withdrawal of life-sustaining medical treatment, issues over death, prenatal diagnosis and abortion, the storage of frozen embryos. Medical ethics is intricately linked to the culture and glocal values. To emphasise such aspect, the following papers come together to enrich this volume.

Gemma Baker

Ayşe Çalal

By the republic era, it could be said that the most important reform, we may call “milestone in the field of education”, is the law ofTawhēd - Tadrīsāt, enacted in March three 1924 to remove themaktab-madrasahpredicament from the system of education. After the date it was enacted, fourth article of the mentioned law which urges the officials to educate religious scholars in a divinity faculty and to separate schools for educating Imams has been a starting point for the discussions that were to be argued over the religious education. Although there was no such a direct enforcement within the text of the law regarding to the shutting down of themadrasahschools (schools which were once the touch stone of the Ottoman education system), they were still shut down and later a divinity faculty was established along with the religious vocational schools in different cities of Turkey.After this date, many regulations came into existence in regard to the religious education and religion classes. However, the institutions of religious education established according to the regulations done until 1939 were shut down and the religion classes in the syllabus were gradually cancelled. For the state abandoned the religious education of its formal education system, a need emerged by time for religious education but the absence of it raised the tension of the societyagainst the state.By the end of Second World War and the transition process to the pluralist democracy in Turkey provided the environment to the people to enunciate their desire for the state to take over the religious education and organize it under the formal education. In the light of this situation, many regulations were done from 1946 to 1960. Within the frame of this article, the period of time witnessed massive amount of development in religious education is chronologically probed and summarized via descriptive method.

Sonja Cruywagen

People need music to sing, dance, play, work and listen to during a substantial part of their daily lives. Musicians understand and communicate life through music, a form of art that individuals and societies treasure. Tertiary music educators invest time and energy in order to assist music students in creating their own successful careers, but does their teaching and learning include holistic education approaches that develop the student into a well-rounded person? As a “think piece”, this article advocates a few important perspectives that will encourage undergraduate music educators to structure a music programme that will prepare music students to flourish in their lives and future work place. 21st-century skills for living and lifelong learning recommended by researchers, business leaders and education specialists are acknowledged and related to the challenges of teaching music as a well-rounded person. Wellbeing, flow and mindfulness are aspects that open up other dimensions such as meaningfulness and spirituality.   Opsomming: Musiek speel ʼn belangrike rol in mense se alledaagse lewe. Hulle sing, dans op die maat van musiek, luister daarna wanneer hulle werk, kuier en sport beoefen. Musikante verstaan en kommunikeer die lewe deur musiek sodat individue en die samelewing dit as ʼn kunsvorm kan ervaar en koester. Tersiêre musiekopvoeders spandeer tyd en energie om musiekstudente vir produktiewe betekenisvolle musiekloopbane voor te berei. Maar word daar ooit aandag gegee aan holistiese onderrig en leer wat musiekstudente se menswees ook aanraak en afrond? In hierdie artikel beredeneer ek ʼn paar standpunte wat tersiêre musiekopvoeders sal aanmoedig om voorgraadse musiekkursusse so te struktureer dat musiekstudente in hul lewens en werkplek sal floreer. Ek ondersoek lewenslange leervaardighede wat deur sakeleiers, navorsers en onderrigdeskundiges aanbeveel word. Hierdie vaardighede word verbind met die uitdagings om musiekstudente te laat fokus op hul persoonlike welstand, die hier-en-nou, betekenisvolle lewe en hul verbintenis met spiritualiteit deur musiek en musiekaktiwiteite.    https://doi.org/10.19108/KOERS.83.1.2306

Miguel J. Romero

This essay is divided into five sections. First, I sketch a typology of three ways contemporary Christian theologians both avoid and engage the topic of “disability.” Second, I discuss the Christian challenge to the concept of “disability” and the particular challenge the concept of “disability” presents to moral theological reflection on impairment, illness, and injury. Third, I offer a close reading of Aquinas’s remarks on the “fittingness” of the vulnerable disposition and coordinate dependencies of the human body. Fourth, I retrace certain doctrinal fundamentals of the Christian view and consider a key contemporary theological muddle concerning the way Christians think about the vulnerability of the human body. Fifth, I conclude with a brief discussion of why our personal and ongoing reception of the Christian understanding of the human being involves a discipline of moral conversion, by way of encounter, toward the transformation of one’s affective inclination.

Johanna Gustafsson Lundberg, Mats Aldén

In this article, an ecclesiological idea articulated within a contemporary Swedish ecclesiological discourse on the Swedish Lutheran Church is critically examined: the idea of the church as a community of the active, as opposed to one of a more passive majority. The Swedish Lutheran church lacks, according to e.g. Patrik Hag-man and Jan Eckerdal, both the theological resources and the tradition to develop these kind of active commu-nities, which is why these authors draw their inspiration from catholic and anabaptistic theological thinking. From the standpoint of a theology of creation, as formulated by Gustaf Wingren, we address four aspects of the Swedish Lutheran Church which we believe to be endangered by the idea of the church as a community of the active, and the unsettling of which, accordingly, may constitute a shift of the Swedish Lutheran Church’s deeply rooted ecclesiological fundaments. These are: 1. the meaning of the word; it’s important status in the Lutheran tradition and the transformative potential of the word when it is heard, 2. the notion of the church as both scattered and gathered and the theological significance and basic relevance of everyday life in Lutheran tradition, 3. the church’s position on the nature of moral insight and the notion of the law as accessible to all humanity, and finally 4. the recognition of church community as characterized by plurality. Our overall con-clusion is that the controversy growing out of the activity/minority and passivity/majority accounts of the community of the Swedish Lutheran Church has several far-reaching implications involving the basic founda-tions of the church itself.

Ramazan Altınay

M.F. Heyns

Morality, the obtrusive and the conditional The secularist (immanentist), historicist and pluralistic nature of current thinking disables the articulation of transcendental conditions for morality. It is ostensibly especially the constancy of a structure for morality, as transcendental condition, for morality that is disputable. However, an aggressive immanentism sees to it that a transcendent origin for morality does not even appear on the agenda of late modern thinkers, which makes the latter probably an equally serious marginalisation of transcendental considerations. In this article the (sometimes unconscious) experience of some philosophers that a constant structure for morality obtrudes itself upon us, is highlighted. A further claim is that a similar obtrusion can be observed about a coherent diversity of moral sources (i.e. sources which find themselves in a transcendental position with regard to each other). The “most daring” argument is for a transcendental transcendent origin for morality.

G. van der Walt

Some form of accountability and power structure binds all organisations. Such structures are typically referred to as the “governance” structure of the organisation. In organisations that have relatively mature project applications and methodologies in place, governance mechanisms are established on more permanent bases. With its focus on performance, results and outcomes, project governance establishes decision-making structures, as well as accountability and responsibility mechanisms in public institutions to oversee projects. As government institutions increasingly place emphasis on project applications for policy implementation and service delivery initiatives, mechanisms or structures should be established to facilitate clear interfaces between the permanent organisation and the temporary project organisation. Such mechanisms or structures should enhance the governance of projects, that is, the strategic alignment of projects, the decentralisation of decision- making powers, rapid resource allocation, and the participation of external stakeholders. The purpose of this article is to explore the concept “project governance”, and to highlight examples of project governance as applied in selected government departments in provincial and national spheres. This would enable the establishment of best practice examples and assist to develop benchmarks for effective project applications for service delivery improvement.

Annette L. Combrink

Today is a very special day for all the graduates assembled to have a B.A. degree conferred on them. It is a day on which to celebrate the reward for hard work and for realized dreams. This is a very homogeneous group of people - in the sense that they will be receiving B.A. degrees, and for that reason it would be highly apposite to share some cherished thought and ideas about the B.A. degree.

P. de Klerk

Historians of today probably have to face more criticism of and attacks on their discipline than any of their predecessors. Twentieth century society and its political and intellectual leaders- including scholars in fields other than history - are seriously questioning the value of history, and doubt whether history is able to make a contribution towards the solution of contemporary problems. Many people have looked to historians for an authoritative answer on questions concerning the future of Western Civilization and the possibility of averting further catastrophic world conflicts, only to be disappointed. People of our age expect science to be of direct practical value, and students of today, who are often disillusioned with the society in which they are living and with its inability to achieve peace and prosperity for all people, want to study only subjects which can make an evident contribution toward the solution of contemporary problems and the creation of a better world.

Dorota Szumilas

The article discusses subject cataloguing of the publications in the field of moral theology from the perspective of the science in question, and, more precisely, in view of the subject of moral theology. There is a strict relationship between the subject of the given science and the subjects related and the subject of the publications in the field and this relationship can be noticed in the process of subject cataloguing.