الحمد لله الذي نوّر القلوب العارفين بنور المعرفة واليقين، وأرشد عقولهم إلى فهم عقائد الدين، والصلاة والسلام الاتمان على سيدنا محمد سيد الاولين والأخرين ، والرضا عن آل بيته وأصحابه الميامين . أما بعد ،فإن علم العقيدة الإسلامية هو أعلى العلوم منزلة وأشرفها، إذ أنه يتعلق ببيان عقائد الإيمان الصحيح، التي بها يصح اعتقاد العبد وعبادته. لقد اعتنت الأمة الإسلامية عنايةً فائقة بمسائل الاعتقاد، كونها هي الأصل الأصيل الذي ينبني عليه علاقة العبد مع ربه والإذعان والتسليم له ، وما ادّخر العلماء جهدا في ذلك أبداً، فصاروا يُألفون ويكتبون في علم العقيدة الإسلامية بغية بيانها للناس
Using the works of Christian and Muslim theologians, this article is a comparative study of the relationship between divine transcendence and revelation in the two religions to demonstrate how an understanding of divine transcendence can engender the proper disposition and motive for Christian-Muslim dialogue. It argues that a more robust understanding of the concept of divine transcendence, distinct from “negative theology,” among Christians and Muslims would invariably lead to doctrinal humility, which will, in turn, lead to a theological dialogue that is mutually transforming. Without doctrinal humility, which Catherine Cornille in her 2008 book, The Im-possibility of Interreligious Dialogue, defines as “the humble awareness of the limitation of one’s understanding,” this kind of productive dialogue remains elusive. Entering dialogue for the wrong reason or with the wrong disposition, such as wanting to assert the superiority of one’s religion, often leads to counter-productive consequences.
This journal examines the concept of salvation (soteriology) from the perspective of Reformed theology with a special focus on the doctrine of Sola Gratia. This research uses doctrinal and historical analysis methods to investigate the development of understanding of the gift of salvation from the time of the Reformation to contemporary interpretations. The research results show that the doctrine of Sola Gratia remains relevant in modern theological discourse and provides an important foundation for an understanding of salvation that is centered on God's sovereignty.
Abstract The connection between ecological responsibility and differing conceptions of Christian eschatology is widely observed. It is often assumed that the necessary response to Christian environmental inaction is affirmation of a strongly this-worldly vision of new creation (so, influentially, N. T. Wright). However, recent systematic theology has seen retrieval of elements of eschatology that foreground discontinuity and transcendence (e.g. Hans Boersma). Moreover, there are exegetical challenges to continuationist claims (e.g. Markus Bockmuehl and Edward Adams) and doctrinal reactions to ‘eschatological naturalism’ (Katherine Sonderegger and Michael Allen). Where does this leave the connection between ecological witness and the content of Christian hope? Doubtless, continuationist accounts have some salutary emphases, but on exegetical, doctrinal and moral grounds I seek to disentangle the assumed compact of particular construals of this-worldly continuity and ethical commitment. Finally, drawing on James Cone's meditations upon black spiritual traditions, I explore how discontinuous interpretations of the life to come themselves need not undermine responsible action.
This article critically examines the Catholic–Anglican theological dialogue, centering on John Henry Newman’s ‘Primacy of God’, Catholic synodality, and Anglican comprehensiveness. It illuminates the interconnectedness of these elements, revealing their potential to enhance ecumenical conversations. Newman’s concept of communal faith and divine primacy resonates across both traditions, advocating a transformative, experiential spiritual journey. This study juxtaposes Newman’s stance on ecclesiastical authority and doctrinal development with contemporary synodal movements in the Catholic Church, paralleled by Anglican practices like the Lambeth Conferences. This comparison underscores a mutual commitment to participatory governance and theological inclusivity. Ultimately, the study envisions a unified Christian theology, fostering dialogue enriched by diverse traditions and promoting a harmonious convergence within the Christian theological spectrum.
Protestantism is considered a movement for the desacralization of Christianity which tends to prioritize doctrinal knowledge over spiritual experience. In fact, the Protestant Christian movement is seen as the fruit of the Enlightenment era. In fact, the aspect of affection or feeling does not have a place in this tradition, let alone spirituality and mysticism. The term 'mysticism' is even considered something evil. However, history seems to be filled with church mystics, some of whom influenced the thinking of the reformers. Those who understand the theology of mystical love are recorded as having a very deep experience of faith with God. This article seeks to provide a critical appreciation of the mysticism of love in church history and how this understanding contributes to the spirituality of Christians today. The method used is literature study, involving primary and secondary sources. The results show that some of the thoughts of the mystics of love can be applied today in the Protestant tradition, including Evangelicalism, and some cannot.
Neo-Pentecostals (or charismatics), due to their relatively short existence, did not have time to develop their own complete theology. This causes certain difficulties in their confessional identification. The existing publications of neo-Pentecostal authors — most of them foreign — do not give a unified idea of the creed of this denomination, since for the most part they reflect only the theological views of the author himself and are not always shared even by representatives of his community, not to mention the denomination as a whole. The article attempts to summarize some of the theological views of the Russian neo-Pentecostals of the 1990s, in particular, their interpretation of the biblical provisions on the relationship between Christian freedom and submission to secular authorities, as well as their attitude to war and military service. Considering that no systematic studies of the doctrinal views of neo-Pentecostals were undertaken in Russia, which resulted in the lack of relevant literature, the author used the materials of his own field research undertaken by him “hot on the heels” — directly during the emergence and formation of neo-Pentecostal communities in Kazan, Yoshkar-Ola, Izhevsk, Saratov and, in part, In Moscow (1990–2000). The research was carried out by the method of included observation, interviews and narrative. The author does not claim that the results obtained are the official theological point of view of specific communities. Rather, these are generalized representations of thinking participants of various groups and communities of believers who generally share charismatic religious views.
Coming from a theologian who has maintained a high medieval view of Nicene Orthodoxy against the ravages of Augustinianism, this review essay of David Bentley Hart's Tradition and Apocalypse excavates the unspoken liberal Protestant provenance of his historicist critique of predominant notions of sacred tradition in Orthodox and Catholic circles. Critiques of John Henry Newman and Maurice Blondel demonstrate this claim. His appeal to apocalyptic is also shown silently to rely upon the twentieth-century rediscovery of biblical apocalyptic, from yet another quarter of Protestantism. The apocalyptic ferment of the gospel issuing in doctrinal novelty is illustrated by the Nicene theology: Arius is the defender of traditional formulas and Athanasius the innovator. Yet at the decisive juncture, Hart retreats from the prosecution of bad faith dogmatism, shoring up failed Christendom to find consolation in the metaphysics of the Good. This move, however, leaves him on the horns of a dilemma.
System finansowania parafii i plebanów na terenach żuławskich ukształtował się w średniowieczu i z pewnymi modyfikacjami przetrwał aż do 1945 r. Podstawę tego finansowania stanowiła ziemia uprawna przekazana przez zakon krzyżacki każdej nowo erygowanej parafii. Wraz z pojawieniem się w XVI w. na Żuławach Malborskich luteran i mennonitów w lokalnych parafiach katolickich wzniesiono świątynie, które funkcjonowały poza obowiązującym w Rzeczypospolitej systemem prawnym i ustrojowym. Luterański i mennonicki system kościelny przez okres nowożytny nie dysponował na terenach żuławskich ziemią uprawną i borykał się z tego powodu z problemami finansowymi. Niewiele jednak zmieniło się pod tym względem w XIX w., już pod panowaniem pruskim, nadal bowiem parafie luterańskie nie miały stabilnego statusu ekonomicznego, a parafie katolickie w pełni korzystały z respektowanych przez państwo pruskie praw nabytych. Z tego powodu między oboma wyznaniami od końca XVIII w. do początku XX w. dochodziło do licznych konfliktów z sądowym epilogiem. W najtrudniejszym położeniu prawnym byli jednak żuławscy mennonici, którzy
w sytuacji prawnej dyskryminacji ich wyznania przez pruskie prawodawstwo, coraz częściej podejmowali decyzje o emigracji z Prus.
New Directory for Catechesis released in 2020 deals directly with problems arising from the environmental crisis. In this article, it will be explored how this document deals with problems that come from man’s relationship to the environment. The first part shows how the previous two Directories – “General Catechetical Directory” from 1971 and “General Directory for Catechesis” from 1997 – dealt with those issues, then the second part shows how the new one approaches them throughout the whole document and, especially, in numbers 381‒384. In the last part, several critical remarks will be made on the document. The main hypothesis is as follows: the new Directory strongly emphasizes that engagement related to environmental problems is at the heart of Christian identity. But, in some places of the text, this argument could be more emphasized and also adequately incorporated into other topics it deals with.
Neste trabalho apresentamos uma crítica à perspectiva objetivista da ciência, bem como à visão subjetivista da religião. Veremos em que sentido o objetivismo pode ser compreendido como a contradição da objetividade consigo mesma e como o subjetivismo pode ser entendido como a contradição da subjetividade consigo mesma. Na primeira parte, abordamos o problema do objetivismo científico tomando como ponto de partida a compreensão tradicional de objetividade científica. Frisamos então a distinção, que remonta a Popper, entre verdade objetiva e certeza subjetiva. Mostramos que há confusão na ciência quando um conhecimento objetivo é tratado como certeza peremptória. Essa é a característica básica do objetivismo. Na segunda parte do trabalho analisamos o problema do subjetivismo religioso a partir da distinção entre fé religiosa e eticidade (cuja expressão mais acabada é o amor). Valendo-nos de algumas intuições feuerbachianas, mostramos que, sem o amor, a fé religiosa entra em contradição com a eticidade, com a “realidade subjetiva do gênero”, com a essência intersubjetiva que é o núcleo de toda individualidade. O subjetivismo religioso é a exacerbação do caráter particular e exclusivo da fé religiosa. Nisso a subjetividade nega a sua dimensão originária, a saber: a intersubjetividade. Finalizamos mostrando como o objetivismo científico e o subjetivismo religioso são indícios importantes de uma crise da cultura
The article discusses an introductory lecture from the series «Lectures on the Present Position of Catholics in England» by J. H. Newman. John Henry Newman is a versatile figure in 19th century English society, with his interests spanning philosophy, theology, church history and education; he opened Catholic oratorio schools and the new Catholic University in Dublin. He wrote tracts on vision for the Church of England and the search for a middle way between the high and low church of England during his activity as one of the leaders of the Oxford movement, which he joined a Protestant and left it a Catholic, becoming a cardinal in 1879. After some controversy, Newman was beatified by Pope Benedict XVI on September 19, 2010.
Since becoming a Catholic, Newman had devoted himself to the apologetics of the Catholic Church in England and the development of education for Catholics. It was for this purpose that he wrote Lectures on the Present Position of Catholics in England. The article concerns the first lecture of the entire series, since its rhetoric sets the perspective of a dispute with English Protestants with the aim of further revealing the complex issue of the social practice of anti-Catholicism and, at the same time, apologetics of the Catholic Church in the next eight lectures of the cycle. The practice of accusing and attacking Catholics by Protestants gave rise to Newman’s public protest against it. However, the lecturer remained within the framework of a respectful attitude towards the Protestant part of the audience, illustrating its incorrectness and one-sidedness of judgments with fables and examples from literature.
This thesis is an attempt to describe the understanding of Sunday duty (praeceptum dominicale) on the grounds of granted indults in the epidemic time. When analyzing the individual decrees, ordinances or rescripts, assiduous attention was paid to the language used by Polish bishops while administering the act of grace, which relieves from the duty of attendance at Holy Mass. In order to cover broader spectrum of the abovementioned issue, the relation between indult of Sunday duty and the substitution of duties has been researched first. Particular legal acts have been also analyzed in terms of present modalities of language of the law. The majority of present thesis constitutes of the descriptions of various substitutive activities typology in relation to the obligation of participation in Sunday liturgy. Therefore, three basic groups of terms were featured, namely, spiritual connection with the community of the Church, adjectival participation and others (e.g. pious experiencing of broadcast liturgy, prayer by means of mass media).
El presente trabajo tiene como objetivo mostrar la evolución que ha tenido la definición de abuso sexual. Esta va desde una visión restringida e individual, centrada en la transgresión estrictamente genital, ejercida con fuerza, malinterpretando el fenómeno del abuso de poder en situaciones de vulnerabilidad, facilitando, así, el encubrimiento, la negación institucional y la retraumatización de las víctimas. La evolución va hacia una visión más integral, estructural y ética, que permita a la sociedad, personas e instituciones asumir su verdadera responsabilidad en el reconocimiento y la justicia con las víctimas. Esta es la única manera en que la sociedad y las organizaciones pueden cambiar de una cultura de abuso y encubrimiento a una cultura de atención y confianza lúcida.
El hombre moderno y contemporáneo anhela la verdad, es decir, la búsqueda de servicio de sentido a su existencia, pero en su interior experimenta una distancia, una incoherencia, una inadecuación entre lo que es y lo que quiere ser, entre lo que piensa y lo que vive. A partir del planteamiento tanto de una nueva concepción de verdad, esta vez ya no según la definición clásica, que se da solo desde el pensamiento sino, de un modo más totalizante desde la voluntad, que implica las decisiones y las acciones, como de la asunción del método ascético que, según Blondel, consiste en la negación voluntaria, en una privación positiva, en despojarse de sí mismo, la tesis central de este artículo es que el hombre pueda ponerse en camino para responder a esa anhelada adecuación interior, a esa pregunta por la búsqueda y sentido de plenitud en su existencia, del mismo modo como lo hizo Jesucristo, al decidir y actuar despojándose de sí mismo.
Shiites' historically tumultuous life has always been exposed to numerous charges. One of these charges is the claim that the Shiites have received their creed from the Mutazilites. Despite the antiquity of the charge and the fact that Shia scholars have tried to answer it, the charge is still in force. The present study seeks to review the historical roots of such allegations and tries to investigate their causes by referring to some old and modern sources. It also attempts to reply the charges by indicating the distinctions between the Shiite and Mutazilite theological systems and as a result the primacy of Shiite theology over the Mutazilite will be proved. To reject the claim saying the Shiites have obtained their creeds from the Mutazilites, we have mentioned numerous proofs, the titles of which are as follow:
A) The refutations offered by the Shiites against the Mutazilites
B) The rebukes of the Mutazilites by Shiite Imams and scholars
C) The debates of Shiite Imams and scholars with the Mutazilites
D) The conversion of some Mutazilites to the Shiism
E) Shiism has been charged with "Rafḍ" by the Mutzilites.
F) The difference between Shiite and Mutazilite political position.
G) The Shiite belief in infallible Imam, despite the Mutzilites.
H) The fundamental differences of Shiite and Mu'tazilite beliefs.
In this research, to answer the question: "why the Shiites are called Mutazilite by some?" four different reasons have been offered which are as follow:
A) Shiite and Mutazilite common views in some principles such as the idea of freewill, and rational good and evil.
B) Studentship of Zaid bin Ali with Vasil bin 'Ata
C) The Mutazilites calling themselves as the Shiite
D) The practice of Taqiyyeh by some Shiite scholars
Based on what was mentioned above, the differentiation of Shiite and Mutazilite theologies are proved. To prove the primacy of Shiite theology over that of Mutazilite, it is sufficient to refer to some of the remarks of Imam Ali (A). This is because at the time of Imam Ali's martyrdom, Vasil bin 'Ata had not been born yet. By referring to Imam Ali's remarks on justice, man's freewill, impossibility of seeing God in this world and the Hereafter, negation of similarity, and independent intellectual verdicts, which are regarded as similar beliefs in Shiite and Mutazilite theology, it is proved that the Shiites have obtained their theological teachings from their Imams and not from the Mutazilites or anyone else
Aksjologia buduje świat postępu ludzkiego ducha, w którym wyraża się prawda, dobro, piękno, miłość, szacunek dla człowieka. Na te wartości wskazywał ks. biskup Tadeusz Płoski, widząc w nich możliwości przezwyciężenia i urzeczywistnienia dobra w świecie współczesnym. Treści, które wynikały z wartości, stanowią wykładnię realizacji ducha ludzkiego i żywego uczestnictwa człowieka w życiu Boga. Efektem przepojenia człowieka prawdą i dobrem oraz miłością jest zawsze wyjście człowieka z samego siebie, poza własne ciasne granice. Człowiek w uniesieniu duchowym poprzez świat aksjologiczny wychodzi z siebie, by żyć „powyżej” własnego poziomu, w przestrzeni samego Boga. Wewnętrzny dialog człowieka z Bogiem znajduje odzwierciedlenie w zewnętrznej rzeczywistości człowieka. Zewnętrzne oznaki są dramatyczne, bo to walka dobra i złem. Jednakże ks. biskup Płoski nie nakazuje człowiekowi walczyć ze złem, ale budować w sobie przestrzeń dobra tak, aby dobro mogło „rodzić” dobro, a tym samym zmniejszać i przezwyciężać oddziaływanie obszaru zła. W ten sposób kształtuje się szacunek dla godności człowieka. Życie z Bogiem to życie w Bogu, które wynika z życia duchowego człowieka; nie prowadzi do walki z człowiekiem, ale ze złem, które dzieje się za jego przyczyną.