Search Results (298)

Since the 1980s, a theology of injustice has gained prominence in Islamic thought as a large body of literature has been written on the subject. One of the main tenets of this theology is the punishment of injustice in the afterlife, which emphasizes how unjust individuals will endure different punishments, including suffering in darkness on the Day of Resurrection. Some theologians use the divine punishment of unjust individuals in the hereafter as a rhetorical method of dissuasion from injustice in conjunction with warnings against the injustices that Muslims are currently facing or committing. Taking an ethical and normative stand, other theologians prohibit injustice, including violence against innocent people. Other Muslim theologians adopt an analytical perspective, developing concepts to understand the causes, effects, and ways to prevent injustice, including via God’s love. All theologians agree that God will punish the unjust on Earth and in the hereafter. This article discusses how injustice is explained in modern Muslim theology and closely examines and critically analyzes twelve contemporary theological Muslim texts in Arabic that have been produced in recent decades. In addition, I will place these modern theological discussions within the context of the development of modern Islamic thought and in relation to the ongoing discussions about theodicy, ethics, and the imagery of (after) death in modern society. This article argues that the theology of injustice has two purposes: it calls the unjust to accept responsibility and promises the victim delayed justice and retribution. I conclude that the punitive stance on injustice can be explained by the ongoing political and social struggles in the Muslim world as well as the spreading of traditionalist Islamic theology. Full article

Manuscript 50 (46) from the library of the monastery of Putna contains a text entitled “Discourse on the appropriate manner of standing in the church.” The first part explains the Eucharistic liturgy, from the vesting of the priest to the moment before the epiclesis. The service is dramatized as an interaction between the priest and an angel of God, who later enters a battle with a demon that distracts the congregation. The second part of the text consists of the vision of the monk who lost his faith in the Eucharist. At the prayers of the community, he receives a revelation of the reality of the liturgical mystery, in which he is shown a child slaughtered on the altar table. The visionary text in the first section is part of a tradition attested in the Slavonic environment of the Balkans, which later became popular in the Russian world. These Slavonic versions are based on a similar visionary text attested in Greek manuscripts, but the similarities are only partial. The present study places the text from the Putna manuscript in relation to the iconography of the liturgical space and highlights the relevance of this type of literature for understanding the local monastic culture. Full article

In 1973, British musician, social anthropologist, and ethnomusicologist John Blacking published his seminal work, How Musical is Man? In this book, Blacking describes his 1950s ethnographic study of the Venda people in South Africa, which explores how humans develop and interact with music. For this transcendent autoethnography, I transform Blacking’s book title into a transcendent research question and ask, “How musical is God?” Springboarding off four of Blacking’s principles, I answer this question from the perspective of a Christian and music educator who believes the Bible is the foundation of truth. I explore the mystery of God, humans, and music by referring to the account of the creation in Genesis 1 and 2 and other related verses in the Bible. The exploration encompasses the sonic order wisely created by God, the cognitive system that reflects humans as God’s image bearers, how music is structured reality for things unseen and necessary for faith, and beauty as a God-ordained component for rest. I conclude the paper by answering, “How musical is God?” by reconciling my response to biblical truth in the Christian tradition. Full article

The development of modern sciences and specifically the subject of their research makes it necessary to conduct interdisciplinary research and dialogue between individual sciences. This applies especially to the complex and multi-dimensional issue of the phenomenon of sexuality. Since it concerns humans beings, their life, and their interpersonal relations, research in this area cannot be limited to sexology, medicine, psychology and the social sciences, but must also take into account the results of research in the field of anthropology, as well as philosophy and theology, the subject of which is the understanding of humankind, as well as the search for answers to the question about the meaning and significance of human life in the temporal dimension and in relation to God. This article contains reflections on the need for theology within the framework of interdisciplinary research on human sexuality. Against the background of the justification for the necessity to conduct research on the phenomenon of sexuality in various sciences, the author justifies the need for a theological discourse on this topic. Next, this issue is explained on the basis of exemplary reductionist approaches that attempt to explain the complexity of the phenomenon of sexuality from a single research perspective. Reflections lead to the conclusion about a holistic vision of sexuality, which is possible on the basis of interdisciplinary discourse and research on sexuality, in which its polyvalent dimension is taken into account. Full article

The relationship between Confucianism and Catholicism in contemporary Chinese Catholic educational settings is marked not only by significant cultural and philosophical differences, but also by profound analogies that open promising avenues for dialogue and mutual enrichment. Drawing on dialogical-interpretive methodology grounded in hermeneutic philosophy, the study explores core ontological and pedagogical concepts in both traditions. Confucianism conceives education as the ethical cultivation of virtue in alignment with cosmic and relational harmony, while Catholic pedagogy emphasizes the integral formation of the person in freedom, responsibility, and relationship with a personal God. Despite theological differences, both systems prioritize moral development, teacher exemplarity, and holistic human growth. The analysis proposes a critical pathway for creative inculturation, whereby Confucian relational ethics, contemplative practices, and communal sensibilities enrich Catholic educational practice without compromising doctrinal integrity. Such engagement contributes to the construction of a spiritually grounded, interculturally aware pedagogy responsive to pluralistic religious contexts. Full article

Harrison has argued that ethics requires a god and, thus, keeps ethical norms from being threatened by evolutionary debunking. This paper argues that consensus is a better guarantee for ethics than gods, and ethics compatible with evolution is necessary for us to achieve consensus. To reduce the divide between theists and atheists and to prevent us from losing our pursuit of the common good, I start from the key consensus already achieved by Sterba and Harrison, that is, ethics does not specifically require God. It follows that ethics does not require gods and is our own affair. The Darwinian evolutionary theory shows that, when we are adapting to the environment, we develop different behaviors. This provides a common ground for understanding our differences and motivates us to adapt to a new environment where we, who are vastly different, have to live together. Finally, I take Confucian ethics as an example to show how ethics that begins with blood relations has given rise to our golden rule. Thus, the Darwinian evolutionary theory should not be seen as a threat. Full article

Although religiosity is commonly linked to marital satisfaction in sociological research, few studies have examined how it strengthens marital commitment among women of faith. This study explored the perspectives of religious, heterosexual married women using interviews in the United States from 196 highly religious couples with successful marriages. Three core themes emerged: (1) personal commitment—including the decision to marry, religious beliefs and practices, and the need for effort and sacrifice; (2) moral commitment—highlighting sexual relations before marriage, promises made before God, family, and friends, and views on fidelity and divorce; and (3) structural commitment—emphasizing the role of a religious institution and faith community, belief that God is part of the union, and the importance of the family unit. Participants consistently described their religious beliefs as central to strengthening their personal commitment, their vows before others as reinforcing moral commitment, and their religious community and family as sustaining structural commitment. When combined, these three forms of commitment, deeply informed by lived religiosity, interact to foster marital resilience and flourishing. Full article

The grammar and syntax of Philippians 3.3 presents a number of ambiguities, particularly in terms of the grammatical object of the verb “worship” (Gk. λατρεύοντες). Most modern translations render the middle phrase of the verse as “worship by the Spirit of God and boast in Christ Jesus” (e.g., CSB, ESV, NLT, NRSV, RSV, etc.). This rendering implies an intransitive use of λατρεύοντες. However, the word order of the verse, as well as the parsing of λατρεύοντες, strongly suggest it is better to understand “Christ Jesus” as the grammatical object of the verb. This essay challenges the prevailing translation of the verse, and argues that the middle phrase should better be translated as “by the Spirit worship and boast in Christ Jesus,” to reflect the grammatical relation between “worship” and “Christ Jesus.” This re-rendering is highly significant for our understanding of Paul’s Christology, as well as contemporary debates over early vs. late high Christology, as it shows points towards Jesus being worshipped as a divine figure by the early Christians, even as early the lifetime of the Apostle. Full article

In the early years of the Christian Church, it was difficult to reach a consensus on the relationship between God, the Father, and his Son, Jesus Christ. One focus of the discussions was the pre-established relationship between God and his wisdom, as described in Prov 8:22–25 and Sir 24. An original contribution was the Council of Nicaea’s approach to the terms ‘creator’ and ‘creature’, both of which were related to the understanding of the Hebrew verb קנה and the Greek verb κτίζω in those passages. This study employs novel linguistic methods to elucidate the meaning of both verbs, providing fresh insights into how the Alexandrian Jewish and Christian communities interpreted the relationship between God and his wisdom, and how this influenced the terminology of the Nicene Creed. Full article

The reason I chose this particular theme is because I considered that Plotinus’ One cannot fully satisfy the demand for an ultimate principle. This becomes evident when we study the Areopagite and even more so Damascius, whose notion of the ultimate principle refers to a metaphysical source that precedes the Neoplatonic One. The selection of these three philosophers was based on the following rationale: Firstly, Plato is the founder of the concept of the One. Then comes Dionysius, who speaks of the supra-essential One and connects it with God. Finally, I turn to Damascius, who almost explicitly states that there exists an ineffable reality that precedes the One and is the ineffable One. This endeavor unfolds through a reasoning process developed in three escalating stages, as follows: Initially, in Plato, we encounter the “One that is not one”, which corresponds to light. Next, in Dionysius the Areopagite, we encounter the “supra-essential One”, which corresponds to the invisible light (the place where we can only stand, but cannot see). Finally, in Damascius, we encounter the “ineffable, inexpressible One”, which is not even invisible. In Damascius, what makes this “One before the One” unique is not that we do not know it because, by nature, it is, e.g., invisible, but because it does not allow us to know the reason why we do not know it. Through the connection of these three philosophers, I will aim to demonstrate that this “one” possesses a self-referential existence, establishing its superiority in relation to the One of Plotinus. In the final analysis, the article aims to connect the concept of the supreme principle as God, in relation to this highly apophatic One. Therefore, I will develop the reasoning according to which this “One before the One” can exist. Full article

The present essay aims to make an analysis of a widely analyzed theme held very dear to Pope Saint John Paul II, namely, the right to religious freedom as a foundation for all other forms of freedom. From the way this essay tackles this theme, it is not difficult to understand that John Paul II’s metaphysical view with regard to the human being, as well as his view on the subjectivity of the human person and the dignity of the human person, are essential for an accurate understanding of the relation between freedom and truth. Freedom is rooted in the truth, and it can be achieved only in truth. When it is separated from truth, it becomes just an illusion. For Pope John Paul II, it is very clear that freedom and truth either go together or perish together. The truth to which freedom is linked is not just an abstract truth, but is the Absolute Truth, namely God. Therefore, only in the light of this relationship between freedom and truth can the right to religious freedom, which is the heart of human rights, be explained. Religious freedom allows the human person to live in the truth of her/his faith, according to her/his transcendental dignity. Full article

Some studies have pointed to the Jewish background of the prayer that, according to the gospels of Matthew and Luke, Jesus taught his disciples. However, the formulations of LP’s words do not necessarily presuppose the conclusion of the formation of Jewish prayers and do not necessarily presuppose a unidirectional influence of Jewish prayers on the formation of LP. This prayer and its “midrash” in John 17 may have influenced the formulation and final formation of some Jewish prayers. The differences between these prayers may indicate the mutual influence that, in some cases, took place throughout the history of their formation. This reciprocity may be due to the intention to establish and define the differences between the religious groups of Judaic origin that inherited these prayers and between the communities that recited them. The crystallization of biblical themes in these prayers highlights the common heritage of these groups and a different understanding of the fulfilment of God’s word in relation to the coming of his kingdom. While this process, characterized by a conflict of interpretations, took place “within Judaism,” it also led to the parting of the ways of Judeo-Christians from the Synagogue. Full article

About 8% of Ghanaians, including adolescents, have various types of disabilities. Although many legal and constitutional protections for people with disabilities, including adolescents, exist in Ghana, it is widely known that these persons face a variety of psychosocial issues. Several factors have been identified as contributing to the unremitting marginalisation of people with disabilities in general, but the extent to which these can be generalised to adolescents with disabilities is unknown. This study, therefore, sought to document the determinants, manifestations, and consequences of disability-related stigma among differently abled adolescents in three special schools in northern, middle, and southern Ghana. An exploratory descriptive qualitative design was used. Overall, 54 participants were purposively selected for a semi-structured interview and focus group discussions. Braun and Clarke’s procedure for thematic analysis was followed. The findings showed a variety of stigmatising experiences by adolescents with disabilities in their sociocultural context. More broadly, the cause of disability was linked to the ramifications of parental sins against the gods, being a descendant of river gods, and the consequences of bewitchment/curses by family members. Others included the perceived transmissibility of the disability and disability as a visible condition. Stigma manifested in the form of pejorative labelling, ableism, and social exclusion. The consequences of this stigma included negative psychological and emotional effects (i.e., depression, low self-esteem, and a lack of confidence) and suicidal ideation. There is an urgent need for stigma reduction interventions for adolescents with disabilities in Ghana as part of an effort to improve their wellbeing. Full article

The process of secularization was long considered irreversible and characteristic of all contemporary culture. Nonetheless, more recent approaches view it as strictly linked to Western religiosity and in relation to a process of de-secularization and post-secular orientations regarding the sacred. For Romanian Orthodox theologians, secularization represents more of a trial than a danger. The current article presents the results of qualitative research regarding the religiosity of future graduates of Orthodox vocational theological high schools in Romania. The students enrolled in the research were asked to graphically represent God and briefly explain their drawings. The data were theoretically coded and compared with the canonical attributes of God as acknowledged by Orthodox theology. The results indicated the canonical correctness of students’ representations of divinity. Orthodox vocational high school education proves to be effective in imposing the Christian dogmatic line to the detriment of popular religiosity characterized by old pre-Christian beliefs and practices. Full article

The theology of deification in the Christian tradition is fraught with misconceptions. Although it embodies the core teaching of the faith, it is not only a neglected theme of theology, but often critiqued as a Promethean distortion of the gospel and/or a semi-Pelagian heterodoxy. Hans Urs von Balthasar, through his examination of the teachings of the early Church Fathers, presents the doctrine in its Christocentric context, emphasizing its kenotic and inherently relational character. Deification is thus revealed as an antidote to the narrowly conceived notion of “justification” as salvation, which is rooted in a juridic understanding of God’s grace. Conceived as the dynamic incorporation of the believer into the life of Christ himself, deification is rightly understood as a present, existential process and thus far more than a mere eschatological hope. Full article