Search Results (24)

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

If God cares and is present, can God use pain and suffering in my life? Absolutely. Does this mean that God planned, ordained, or designed the pain (or cancer) to be instrumental in my life for some sort of higher spiritual purpose? If so, why? Why does God allow cancer to invade and interrupt one’s life? There are no theologically sound or definitive answers to these questions. Although asking such questions is basic to our humanity, as we will observe in various passages of Scripture, the answers will always remain elusive. Instead of seeking to answer the question “why?”, I will suggest two areas for theological and pastoral reflection with respect to those facing cancer: humility and hope. Enduring cancer, from diagnosis through treatment, requires humility in mind and body before our Creator and before our caregivers. Cancer also provides an opportunity for Christians to embed themselves in the hope of resurrection and new creation. Resurrection hope is also not reduced to hope beyond death but hope that is manifested now through embodied resurrection “signs” and actions of human sacrificial love, both received and practiced by the patient undergoing illness and by the patient’s caregivers, family, and friends. 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 offers a theo-phenomenological investigation of the body, exploring the dialogue between contemporary phenomenology—especially its theological turn—and Eastern Orthodox spirituality as found in the Philokalia. Building on the phenomenological distinction between body and flesh and drawing on Orthodox theology’s understanding of the body–soul unity, the article analyzes the intramundanity and finitude of the human body, as well as its transfiguration through ascetic practices and divine grace. The Incarnation of Christ is examined as a central paradigm for rethinking embodiment, revealing the eschatological promise of glorified flesh. Concepts such as ipseity, self-affection, intentionality, and counter-intentionality are employed to articulate a phenomenological vision open to theological transcendence. Ultimately, this interdisciplinary approach affirms the possibility of a body transformed by grace and destined for resurrection. 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

The ‘Body Mass Index’ (BMI) is an anachronistic and outdated ratio that is used as an internationally accepted diagnostic criterion for obesity, and to prioritise, stratify, and outcome-assess its management options. On an individual level, the BMI has the potential to mislead, including inaccuracies in cardiovascular risk assessment. Furthermore, the BMI places excessive emphasis on a reduction in overall body weight (rather than optimised body composition) and contributes towards a misunderstanding of the quiddity of obesity and a dispassionate societal perspective and response to the global obesity problem. The overall objective of this review is to provide an overview of obesity that transitions away from the BMI and towards a novel vista: viewing obesity from the perspective of the skeletal muscle (SM). We resurrect the SM as a tissue hidden in plain sight and provide an overview of the key role that the SM plays in influencing metabolic health and efficiency. We discuss the complex interlinks between the SM and the adipose tissue (AT) through key myokines and adipokines, and argue that rather than two separate tissues, the SM and AT should be considered as a single entity: the ‘Adipo–Muscle Axis’. We discuss the vicious circle of sarcopenic obesity, in which aging- and obesity-related decline in SM mass contributes to a worsened metabolic status and insulin resistance, which in turn further compounds SM mass and function. We provide an overview of the approaches that can mitigate against the decline in SM mass in the context of negative energy balance, including the optimisation of dietary protein intake and resistance physical exercises, and of novel molecules in development that target the SM, which will play an important role in the future management of obesity. Finally, we argue that the Adipo–Muscle Ratio (AMR) would provide a more clinically meaningful descriptor and definition of obesity than the BMI and would help to shift our focus regarding its effective management away from merely inducing weight loss and towards optimising the AMR with proper attention to the maintenance and augmentation of SM mass and function. Full article

The Indo-West Pacific scombrid genus Rastrelliger Jordan & Starks is reviewed. Formerly, the genus was considered to contain three valid species, viz., R. brachysoma (Bleeker, 1851) known from the south-east coast of India to Samoa Islands; R. faughni Matsui, 1967 reported from the south-east coast of India to Fiji; and R. kanagurta (Cuvier, 1816), the most widespread species known from the east coast of Africa and the Persian/Arabian Gulf east to Tonga. Herein, R. chrysozonus (Rüppell, 1836), restricted to the Red Sea, is resurrected from the synonymy with R. kanagurta and both species are redescribed in detail, based on an integrative morphological and molecular assessment. Consequently, Scomber microlepidotus Rüppell, 1836 is moved from the synonymy with R. kanagurta to synonymy with R. chrysozonus. Rastrelliger chrysozonus differs from R. kanagurta primarily by a longer upper jaw. Rastrelliger brachysoma differs from the other three species by a deeper body, a deeper caudal peduncle, and a very long intestine. Rastrelliger faughni differs from the other three species in having a more slender body, usually X spines in the first dorsal fin (versus IX spines), shorter and fewer gill rakers, a shorter maxilla, and a shorter intestine. The phylogenetic analysis of mitochondrial genes of all Rastrelliger species also demonstrated that R. chrysozonus forms a well divergent evolutionary lineage, with R. kanagurta being its closest relative. In addition to the redescriptions of R. chrysozonus and R. kanagurta, brief species accounts for R. brachysoma and R. faughni and the key to the four species are provided. Full article

Origen’s theology is fundamentally rooted in the question of whether he upheld the pre-existence of the soul or focused more on the soul’s superiority over the body and its perfection. While inheriting many ideas from Plato, Origen adapted them in accordance with Christian doctrine. Both Origen and Plato emphasized that the soul governs the body and is superior to it in both status and importance. The image of God resides in human soul, not the body, guiding individuals toward the perfection of the soul and the attainment of the whole virtues. Origen’s tripartite distinction of spirit, soul, and body is intrinsically connected to Plato’s tripartite theory of the soul, with the intermediary of the incarnate soul corresponding to the ambiguous role of thumos (spiritedness) in Plato’s dialogue. This suggests that humans are capable of both good and evil, a potential grounded in free will rather than the sin of the body. Nevertheless, Origen assigned the body a more important role, asserting that the Incarnation not only depended on the body but also facilitated the practice of virtue, positioning the body as central to his theory of resurrection. Origen also adopted Plato’s epistemology, teleology of knowledge, and theory of participation. He emphasized that the perfection of the soul requires liberation from the dominance of the senses, using Plato’s dialectical method and drawing inspiration from the Holy Spirit to achieve comprehensive knowledge and spiritual maturity. Origen should not be viewed as merely a Platonist or an anti-Platonist. Both he and Plato shared concerns about the correct way of life and perfect knowledge, and both sought to bridge the gap between the majority and the minority, avoiding both elitism and populism. Full article

This article examines the eschatology in Eph 4:17–32 and argues that the section represents an understanding of “inaugurated eschatology” that is consistent with the undisputed letters of Paul. In the letter, believers are called to a metaphorical resurrection from the corruption and ignorance of the old self (2:1–3; 4:17–22) to a renewed life in the present modeled after the image of God (4:24) and guided by the truth in Jesus (4:21). With minds renewed as such, readers of Ephesians may “discern what is pleasing to the Lord” (5:10) as they “understand what the will of the Lord is” (5:17) in everyday decisions of character and conduct (e.g., 4:25–6:9). The “already” resurrection and renewed mind yet await the “not yet” resurrection of the final day. Indeed, the renewal of the mind anticipates further and final renewal of the whole person (i.e., mind and body) on the future “day of redemption” (4:30)—the day in which the present rising will be made complete as the physical body rises to die no more (cf. 1 Thess 5:2; 4:2; 2 Thess 1:10; 2:2–3; 2 Tim 1:12, 18; 4:8). Full article

This article examines a single figure from Christian history, the reformed sinner known as Musa of Rome (d.c. 593). Tracing the evolution of Musa from Gregory the Great’s Dialogues to early modern pastoral texts, this study explores processes of condemnation, recalibration, and negotiation regarding dance in premodern Christianity. The first section analyzes medieval portrayals of Musa as expressions of “choreophobia,” a term borrowed from dance studies scholar Anthony Shay that denotes cultural anxiety surrounding dance. Here, I argue that choreophobic renditions of Musa sedimented medieval misogyny and conceptualized sin. The second section turns to late medieval sources that assess dance differently vis-à-vis dance studies scholar André Lepecki’s concept of “choreopolice” or “choreopolicing”. For this study, choreopolicing highlights how ecclesiastical authorities refashioned Musa as a moralizing vehicle to articulate and implement clerical agendas. The third and final section explores Musa’s inspiring aura as a sacred muse. In this vein, her kinesthetic afterlives helped Christian laity apprehend Marian piety, visualize the resurrected body, and communicate hope for redemption. Methodologically, this study embraces the frameworks of religious studies, medieval studies, and dance studies. However fictional and embellished retellings of the Musa story were, this article—the first in-depth scholarly study dedicated to Musa of Rome—demonstrates how the medieval dancing body manifested a site of political contestation, ecclesiastical control, and individual redemption. Full article

This paper argues that we can get a better grip on the divergences and convergences between Paul and Seneca on the ethics of love than those on offer in the large and growing literature comparing the two by distinguishing their attitudes to two broad and conceptually distinct families of love, which Tyler VanderWeele has described as “contributory love” (which desires that the good of the beloved be promoted for its own sake) and “unitive love” (which regards the beloved as a good to be enjoyed in one’s own life). I argue that debates over whether Seneca and Paul had the more universal ethic of neighbor love are largely a distraction; the two are fundamentally in agreement about the scope of love, although Paul’s thinking in this area is shaped in fundamental ways by his conviction that the whole cosmos is defined to be eventually and finally united and so conformed to the resurrected and glorified Christ. Rather, Paul’s true difference from Seneca on the ethics of love lies instead in the importance he affords to unitive love; for Paul, the flourishing life does not consist simply in virtuous activity but also requires appropriate union with one’s beloveds, paradigmatically with God in Christ and with Christ’s body, the church. Seneca and Paul would each have accepted Sigmund Freud’s observation that “we are never so defenseless against suffering as when we love”. Seneca, however, would have taken it as a caution against attachments to anything whose loss might cause us to suffer, while Paul, by contrast, would have taken it as a statement of our condemnation to suffering “in this present evil age” (Gal. 1:4), in which we must love what we will inevitably lose. Full article

This study gives the first data on the body and beak morphometric characteristics, age, and genetic structure of neon flying squid, a rarely caught cephalopod in the Adriatic Sea. We identified specimens as recently resurrected Ommastrephes caroli species using two mitochondrial markers, 16S ribosomal RNA gene and cytochrome c oxidase subunit I gene. Overall, 23 juveniles (3 females, 3 males, and 17 unsexed), with a dorsal mantle range of 65–152 mm, were caught in September 2020 in the waters of the Korčula Channel, island of Palagruža, and island of Jabuka, thus providing the most abundant sample of this species in the Mediterranean waters. The length–weight relationship showed an isometric growth. The results of the beak/length regressions suggest hood length is a useful characteristic for biomass estimation studies, as it showed a good linear fit to the dorsal mantle length. Statolith growth increments were easily visible and statolith microstructure analysis was successfully used to determine the age of 22 individuals. The estimated age ranged from 36 to 64 days (mean = 48 days). The back-calculation analysis showed that the squid hatched during July and August 2020, indicating that O. caroli spawns during the warmer, summertime period. Considering the size and age of the caught individuals, the Adriatic Sea could represent a potential feeding ground for this species. The genetic structure analyses indicate the existence of separate Atlantic and Mediterranean/Adriatic subclusters; however, this warrants further investigation. Full article

This article seeks to rethink martyrdom, suffering, and resurrection from the perspective of queer theologies within the Latin American context and in dialogue with the praxis of the first faith communities who witnessed Jesus’ martyrdom. Starting from the queer body of Jesus—which incorporates in its praxis an ethos without gender violence and discrimination—the theological reflection contributes to the recovery of the fundamental principles of human experience. To this end, the analysis begins by addressing the feminist contribution to the understanding of violence against women to then rethink the intersection of bodies, sexuality, and violence against queer individuals and communities as a theological locus. It concludes by recognizing that queer theologies configure a resistant theological community that empowers queer bodies as a territory of hope of resurrection and transformative political action that does not disregard the suffering and the injustices perpetrated against them. Full article

This article investigates Dante’s engagement with one of the key and most controversial academic questions of the late Middle Ages: the beatific vision after the general resurrection. This essay focuses on Paradiso 14, where the character of King Solomon explains that the souls’ vision of God will increase after reuniting with their resurrected bodies. After briefly reconstructing the theological debate engaged by Dante’s treatment of the general resurrection, and discussing the prevailing tendencies in the scholarship on Paradiso 14 and the body–soul relationship in the Commedia, this essay provides a new interpretation of this canto from a social and political perspective. It argues that in Dante’s eschatological vision, the resurrected body appears to be essential for the ultimate fulfillment of humanity’s social nature. Full article

The article analyzes the mythological concept of Slavic paganism developed by Alexander Afanas’ev in his three-volume study Poetic Views of the Slavs on Nature: An Attempt at a Comparative Study of Slavic Traditions and Beliefs in Connection with the Mythical Tales of Other Related Peoples (1865–1869). In this book, Afanas’ev established numerous parallels between the pagan myths of the Slavs and other Indo-European peoples and reconstructed mythological images of the world tree, the tree of life, and the world egg. He also reconstructed myths about the sacred marriage between heaven and earth; the creation of the world from the body of the first man and the creation of man from the natural elements; the dying and resurrected god of vegetation and fertility; and the duel between the god of thunderstorms and his earthly adversary; as well as dualistic myths about the struggle between the forces of light and the forces of darkness and about the creation of the earth. Afanas’ev also explored enduring metaphorical pairs such as death–dream, battle–wedding feast, thunderstorm–battle, and so on. Depending on the readers’ points of view, they can appreciate the book as a grandiose compendium of folklore and historical-ethnographic materials; as a scholarly work devoted to Slavic mythology; as a symbolarium of folk culture; and as a beautiful fairy tale about the pagan past. Although Afanas’ev’s book has all the attributes of a scholarly publication, it can also be read as a work of fiction in which the author does not so much analyze mythology as he tries to present the point of view of a primitive poet–artist. Full article