Search Results (26)

Our proposal is aimed at analyzing a series of sacred forms that question that initial hallmark of the general theory of secularization which, based on a teleological conception, postulated a movement from the sacred to the profane, from the religious to the secular. These new sacred forms describe a different pattern that goes from the secular to the religious, as new forms of sacralization. In this sense, we analyze, first, the historical emergence of the grand narrative of secularization in Europe, which describes a unidirectional process from the religious to the secular. Second, we carry out a genealogical critique of the narrative of secularization. Third, we analyze the other direction in that dynamic tension that goes from the secular to the religious. Fourthly, we analyze new forms of sacralization that emerged in the French Revolution, in American “civil religion”, in post-war Europe, in the commemorations of Memorial Day or Veteran’s Day, in the Coronation Ceremony of Queen Elizabeth II, in the proto-event of 11 September 2001, in the sacralization of the person and in the sacralization of the child. “See to it that no one enslaves you through the vain fallacy of a philosophy, founded on human traditions, according to the elements of the world and not according to Christ.” (Saint Paul, Epistle to the Colossians 2: 8); “In the imagination of the simple patriot, the nation is not a society but the Society. Although its values are relative, they appear, from his naive perspective, as absolute. The nation is always endowed with an aura of sacredness, which is the reason why religions, which claim universality, are so easily captured and domesticated by national sentiment, religion and patriotism converging in such a process.” (Reinhold Niebuhr); “Everyone can only choose for himself who for him is God and who is the devil because with respect to values, in fact, it is always and everywhere not only a matter of alternatives, but of an irreconcilable fight to the death, between ‘god’ and the ‘devil’.” (Max Weber). Full article

In his passion, Jesus Christ was a victim of the intentional violent acts of others, which were highly likely to have been traumatic for him and those around him. In the Eucharist, traumatizing acts and events are represented through symbolism, narrative and action. Although the body is a common doctrinal and eucharistic trope, particularly in Paul, the flesh, which is prominent in Johannine imagery, is a more distinctively Christian symbol as well as being more generative for a eucharistic theology of the victim. In the eucharistic elements of separated bread and wine, Christ the priest is presented as also the paradigmatic victim. His shed blood, which was not reassimilated into his flesh at his resurrection, indicates an abiding earthly humanity in solidarity with other victims. For traumatized victims, where space in the Eucharist is provided for the acknowledgement of suffering and other negativity, participation in it may be a pathway of transformation. Traumatized victims might themselves continue this priestly transformation in the world, bearing, like Christ, the sins and woundedness of others and contributing to Christian witness, instruction and healing. Full article

This article investigates the period of the origin of Christianity, namely that of the first century, the phase in which the emerging “Christianity” was being formed. It is a phase that has been much studied from many angles. The angle adopted in this article approaches the topic from a mediological framework. It relates to the Toronto School and the theses of Marshall McLuhan, for whom a medium is not only a communication channel but constructs the message and determines a way of reasoning. In this sense, the question arises as to how much, in the period of the birth of the new religion, the “media”, here understood as “environments”, had an influence: orality, writing, images, and spectacular performances cooperated in the construction of a multimedia religion that also drew from this richness a specific strength with which to impose itself over time. In particular, the following will be examined: the oral message of the “Rabbi” of Nazareth; the invention of the epistles of Paul of Tarsus; the conception of the Gospels as a written narration of the salvific event, capable of transforming the figure of Jesus into Christ; and the Apocalypse of John as the Christianization of a traditional genre. Full article

The doctrine of deification (or theosis) has seen renewed interest in recent decades within lines of inquiry that extend beyond its traditional association with the Eastern Orthodox tradition. The ascendancy of Tuomo Mannermaa’s Finnish interpretation of Luther—a rereading of the mercurial monk linking his doctrine of justification to deification—was an important catalyst of this turn of events, as it prompted scholars to reexamine the presence of deification–imagery within the intellectual topography of significant Protestant figures. Initially regarded as absent from, alien to, or even contradictory with Western Protestantism, deification is increasingly being recognized as a core feature of biblical soteriology—particularly in relation to articulating the contours of what union with Christ and/or participation in the divine nature (2 Pet 1:4) truly entails. Indeed, several biblical specialists—Michael Gorman, Ben Blackwell, Stephen Finlan, L. Ann Jervis, and others—following the lead of their theologian counterparts, have similarly proposed that deification best characterizes both Pauline and Johannine soteriologies. Although scholars are now exploring how deification operates within the theological frameworks of key Protestants, two significant issues persist within the ever-growing body of literature on the doctrine. The first issue concerns adequately defining deification, as its contours and content differ among individual thinkers and across theological, chronological, and geographic spectrums. Norman Russell aptly recognizes this problem due to his decades-long research tracing the evolution of the concept of deification and notes that the doctrine requires a clear working definition due to entering both mainstream theological traditions—manifesting in diverse forms—and popular spirituality. The lack of a clear definition is directly tied to a second issue—little attention has been given to articulating the doctrine’s practical disciplines and lived experience within theological frameworks external to Eastern Orthodoxy, and more recently, the Western academy. To fill this lacuna in scholarship, we introduce a portrayal of deification advanced by a significant Christian voice from the Global South, Witness Lee (1905–1997), whose theological vision presents a distinctive understanding of the practical experienced of deification called the “God-man living”. Full article

Interpretations of the Book of Revelation were extremely popular in the 16th century, not least due to the precarious situation of Protestantism in Europe. In these contexts, the Revelation of John was of utmost importance to the issue of pastoral care in the early modern period, despite the intensive discussions about its canonicity. It contained the most detailed explanations of what awaited Christians after their death and how the events of the end times would unfold until the return of Christ. The perspective of what to expect after death was of great pastoral, and therefore, theological importance. One of the most important commentaries was the ‘Hundred Sermons on the Apocalypse’ by the Zurich-born reformer Heinrich Bullinger. This article examines the biblical concepts of the future that Bullinger identified, as well as the reformer’s own emphases and their practical implications. This article combines, therefore, the flourishing history of the reception of the Bible with the history of Christian conceptions of the future—and its pastoral implications—that have yet to be applied to the Swiss Reformation. Full article

While most Christians might imagine the resurrection of Jesus Christ from the dead as a single event, for the author of Ephesians, the resurrection is a continuing event of cosmic proportions. In a very real way, the Epistle to the Ephesians is an extended reflection on the ongoing multidimensional cosmic consequences and transformations that result from the death of Jesus and his resurrection, whose impact not only affects the macrocosm in which Christ sits triumphantly at the right hand of God, “far above every principality, authority, power, and dominion” (Eph 1: 20–22), but also the microcosm of the Church, “his body, the fullness of the one who fills the universe in every way” (1: 23), transforming those who compose the smallest microcosm, the baptized who form a Christian household and who, gathered at table to share Eucharist (5: 17–6: 9), are “seated with Christ in the heavenly places” (2: 6), already participating in the eternal Messianic banquet. This is to say that, for this author, the resurrection of Jesus of Nazareth is the catalyst for an ongoing and ever more evolving “new creation” of humanity and, indeed, the entire cosmos, with “Christification”—the full maturation into the divine “Christ nature” (Eph 4: 13, 15–16) as the telos or goal for the whole universe (Eph 1: 10). Full article

Within Ephesians, resurrection is the defining evidence of God’s divine power. A scholarly consensus contends that the letter is characterized by a realized eschatology in which the two references to individuals’ resurrection in Eph 2:5–6 and Eph 5:14 refer to an already accomplished salvation. This article, however, argues that interpreting the reference to believers’ resurrection in overly realized terms breaks the logic by which the letter roots Christian ethical action in future expectation. It reevaluates both references to resurrection within its epistolary context, demonstrating how the already accomplished resurrection of Christ is the surety of believers’ future resurrection and the basis for life in the present. This analysis challenges the overly realized interpretation of Ephesians’ eschatology and suggests that, rather than an already accomplished event or a spiritualized metaphor, Ephesians’ references to resurrection refer to the future hope that Christian believers will be bodily resurrected—a hope that is patterned on Christ’s resurrection in history. It is this vision of future hope, then, that acts as the foundation for ethical action within the letter. Christ’s resurrection light—the light that will fully be realized in the eschatological resurrection—becomes the evaluative measure of ethical action in the present. Full article

Taking into consideration both of the statements of the Catholic magisterium and the pastoral environment of Catholic institutions, this essay offers some observations on the roots and objectives of interreligious dialogue. Framing dialogue in the faith experience of Christ as Lord allows the dialogue of life to emerge as a living expression of the way of life of every faithful Catholic. To live in Christ is the essence of being the Church. The mission of the Church is to proclaim the saving work and living presence of Christ. Christian spirituality is an intentional search for the fullness of Christ’s humanity so that the community at prayer can embody the Risen One under all circumstances. This “embodiment” necessarily includes encountering human “others”, diminishing the feeling of separateness, and discerning human conditions and possibilities for growth. To accomplish this task, Catholic Christians are invited to find Christ in all phenomena, including in other religions as disclosures of what it is to be human. To grow spiritually under the present circumstances of our communities, Catholics can begin to listen to hear the “voice” of the Good Shepherd wherever it resounds. In hearing the authentic ring of this voice of mercy and love, the community discerns that a previously “unknown” Christ is present before us, inviting a deepened understanding of Christ, both human and divine. Out of this understanding arises an affirmation of the Christologies of the historical Catholic consensus, now impelling the Church toward new forms of mission, service, and contemplation. This essay takes note of recent trends in Christology, suggesting correction courses for both progressive and traditionalist approaches. Full article

“Mystery” is a term with divergent meanings in the religious and secular worlds. This term bears history in the philosophical and theological worlds. The meaning of the term includes concepts of secrecy, mysteriousness, incomprehensibility, and transcendence on the one hand and its connection with religious rituals on the other hand. This nature of the term recommends that we re-read its original meaning. This article tries to understand the connection of this term with archaic religious rituals based on mimetic theory. This article finds that the mysteriousness behind the archaic religious rituals is related to the scapegoat mechanism. The hidden process of deification in primitive religions and cultures is the reason behind the meaning of the term mystery. Using mimetic theory as a tool, this article asserts that only "revealed mysteries" remain in human history following the Christ-event and defines mystery as a process of deification. Full article

After the rise of logical positivism, even in the realm of theology, there was a trend to give up on accepting the actions of God in history as objective acts and to create an atmosphere of separating faith and reason. Wolfhart Pannenberg’s work presents a compelling integration of theology with the rational and empirical rigors of the scientific age. Through a comprehensive theological method, he aimed to establish a dialogue between faith and scientific inquiry, challenging the exclusivity of logical positivism by proposing a theological metaphysics grounded in the concept of retroactive ontology. Pannenberg’s approach is distinguished by its systematic application of hermeneutics, considering the totality of history as the context for divine revelation, and positioning the resurrection of Jesus Christ as a pivotal event that embodies God’s influence on the world. His innovative ontology, which enables one to consider divine action as objective, seeks to validate theology as a science, engaging with natural sciences to foster a mutual enrichment between faith and reason. Pannenberg’s methodological rigor and metaphysical framework offer a robust foundation for a theology that is both intellectually defensible and deeply rooted in Christian faith, advocating for a theology of nature that reconciles the divine with the empirical world. Full article

Accounts of revelation and contemporary views of these are based on beliefs and historical citations. These accounts shall not be limited to the understanding and interpreting of historical and other events within writings but must present the possibility of an objective analysis of the nature of revelation as a phenomenon, an object of our sensory and mental conscious experiences. This paper approaches the act or phenomenon of revelation regardless of the revealer and its nature. Can we abstract the revealer and the revealed from revelation and have an ontological account of revelation solely focusing on the occurrence itself? The central part of the discussion is based on the object/property pair as ontological categories through which the means are analyzed. A comparative method is used where Scripture, musical writings, and mathematical/physical formulae (as potential means of revelation) are scrutinized. As a result, without any need to determine the revealer, revelation can be based on and described through pure properties (not tropes) in human experience, intellect, and understanding. The possibility of revelation beyond Scripture and Jesus Christ—following a type of liberal and general theory of revelation—presents itself in arts and sciences. The “true” of a musical work, when found and experienced during musical performances and scientific truths represented by the formulae, which describe the world and a meta domain, can be derived from the chains of signs and symbols as it is through Scripture. Human cognitive faculties present a universal natural limit to our direct experiencing of the transcendent, of the supernatural. A new dualist conception of logos as a metaphysical category marks the domain bridging the non-transcendent with the transcendent. Full article

Solar and lunar eclipses are indeed the first astronomical phenomena which have been recorded since very early antiquity. Their periodicities gave birth to the first luni-solar calendars based on the Methonic cycle since the sixth century before Christ. The Saros cycle of 18.03 years is due to the Chaldean astronomical observations. Their eclipses’ observations reported by Ptolemy in the Almagest (Alexandria of Egypt, about 150 a.C.) enabled modern astronomers to recognize the irregular rotation rate of the Earth. The Earth’s rotation is some hours in delay after the last three millenia if we use the present rotation to simulate the 721 b.C. total eclipse in Babylon. This is one of the most important issues in modern celestial mechanics, along with the Earth’s axis nutation of 18 yr (discovered in 1737), precession of 25.7 Kyr (discovered by Ipparchus around 150 b.C.) and obliquity of 42 Kyr motions (discovered by Arabic astronomers and assessed from the Middle Ages to the modern era, IX to XVIII centuries). Newtonian and Einstenian gravitational theories explain fully these tiny motions, along with the Lense–Thirring gravitodynamic effect, which required great experimental accuracy. The most accurate lunar and solar theories, or their motion in analytical or numerical form, allow us to predict—along with the lunar limb profile recovered by a Japanese lunar orbiter—the appearance of total, annular solar eclipses or lunar occultations for a given place on Earth. The observation of these events, with precise timing, may permit us to verify the sphericity of the solar profile and its variability. The variation of the solar diameter on a global scale was claimed firstly by Angelo Secchi in the 1860s and more recently by Jack Eddy in 1978. In both cases, long and accurate observational campaigns started in Rome (1877–1937) and Greenwich Observatories, as well as at Yale University and the NASA and US Naval Observatory (1979–2011) with eclipses and balloon-borne heliometric observations. The IOTA/ES and US sections as well as the ICRA continued the eclipse campaigns. The global variations of the solar diameter over a decadal timescale, and at the millarcsecond level, may reflect some variation in solar energy output, which may explain some past climatic variations (such as the Allerød and Dryas periods in Pleistocene), involving the outer layers of the Sun. “An eclipse never comes alone”; in the eclipse season, lasting about one month, we can have also lunar eclipses. Including the penumbral lunar eclipses, the probability of occurrence is equi-distributed amongst lunar and solar eclipses, but while the lunar eclipses are visible for a whole hemisphere at once, the solar eclipses are not. The color of the umbral shadow on the Moon was known since antiquity, and Galileo (1632, Dialogo sopra i Massimi Sistemi del Mondo) shows clearly these phenomena from copper color to a totally dark, eclipsed full Moon. Three centuries later, André Danjon was able to correlate that umbral color with the 11-year cycle of solar activity. The forthcoming American total solar eclipse of 8 April 2024 will be probably the eclipse with the largest mediatic impact of the history; we wish that also the scientific impulse toward solar physics and astronomy will be relevant, and the measure of the solar diameter with Baily’s beads is indeed one of the topics significantly related to the Sun–Earth connections. Full article

Baptism is the sacramental celebration of Christian initiation. Paul’s letter to the Romans, which is central to the understanding of baptism, characterizes this sacramental event as a dying with Christ and the beginning of a new existence. This new mode of existence gains an aesthetic-performative form in the liturgical rites. The design of the liturgical spaces can then be understood as “petrified rites”. The imperial church basilicas and baptisteries of the Byzantine period in Ravenna bear particular witness to such petrified manifestations of liturgy. What took place in the liturgical rites found an aesthetic counterpart in the interior design and in the rich mosaic art of the ancient buildings. The Ravennese color-intensive wall and ceiling motifs substantiate in a sensuous way the eschatological aesthetic, which is opened to believers through baptism. Biblical texts, architecture, rite, and pictorial program thus form an aesthetic ensemble whose elements mutually illuminate each other and only gain their full depth of meaning in the context of this performative dynamic. This contribution analyzes the interplay of these different registers, based on some selected examples of Ravenna’s sacred buildings, and explores how the baptismal event is conveyed in them as an aesthetic access to the world. Full article

In Western theological reflection, the relationship between openness and commitment in interreligious dialogue is often construed as a relationship between two ends of a seesaw or two arms of a balance; raising one end lowers the other, and one cannot therefore be simultaneously fully committed and open. In critical conversation with the work of Catherine Cornille and Marianne Moyaert, this paper argues that this perspective is related to a specific understanding of the “subject position” of the religious subject in late-modernity which is characterized by the subject–object divide. This divide characterizes many modern and postmodern epistemologies of religion, so that both commitment and openness are primarily rooted in the capacities of the religious subject. However, the Christian faith understands faith as a response to the divine initiative of God in Christ, and therefore understands commitment as grounded in confidence in this decisive divine salvific event. From this standpoint, both full confidence and openness are reconcilable and can even strengthen each other rather than being considered incompatible and in competition. Full article

This article shows that and how Raymund Schwager’s five-act dramatic Christology is at the same time a theology of divine action that takes a Christological, personal, dialogical and dramatic approach. Secondly, this article develops a methodological approach of Jesus in the Drama of Salvation, in which Schwager draws on Anselm of Canterbury and thus understands theology as an unfinishable project of “conversion of thought”. This methodology is developed further in the form of a continuous self-application of theological insights to one’s own theology, so that Schwager’s dramatic five-act theology of divine action opens up to ever new readings. In this way, thirdly, Schwager’s dramatic theology of the Gospels is developed in the direction of a biblically based dramatic-kairological phenomenology of divine action. According to this, God acts through and in Jesus by means of events that make the kingdom of God present to people in an exemplary way, thus pulling them out of previous entanglements of catastrophe and placing them in situations of new beginnings. This liberating action of God towards salvation does not overwhelm the free choice of human beings, but places them in Kairoi, i.e., in extraordinary times of salvation, in which they are released to actively accept this offer of salvation in favour of a salvific self-transformation, or to reject God in an aggravated way. On the methodological path described above, this kairological salvific action of God, mediated by Jesus’ proclamation of the kingdom of God and by the work of the Holy Spirit, is grounded in God’s new creative action of the incarnation of Jesus Christ. In this way there emerges an expanded sphere for God’s personal and dramatic kairological salvific action, which embraces the whole of creation. Full article