Кто такой современный академический богослов и при чём тут богословский метод?

This paper offers a general overview of the conceptualization of 'ordinary theology', first developed in 2002, together with an apologia for its study and for its relevance for theological and ecclesiastical debate. Ordinary theology is first defined, located and explicated, and the use of the adjective 'ordinary' defended, along with the significance of the ordinary for Christian theology and spirituality. The nature of ordinary theology is then briefly portrayed in terms of its linguistic style or form (rich in story and metaphor; aphoristic, autobiographical and unsystematic), its posture (midway between kneeling and sitting theology) and its voice (on Ursula Le Guin’s account, closer to the mother tongue than to the father tongue). The notion of ordinary theology is further related to Edward Farley’s delineation of the early understanding of theologia, as well as to the popular accounts of John Cobb, Stanley Grenz and Roger Olson. The paper then discusses the understanding of ordinary theology as lay theology, noting three possible meanings of that phrase (to designate a theological theme, the theology of a group within the Church, or theology that is non-expert). It goes on to argue for the significance of ordinary and lay theology both within the wider theology of the Church and in dialogue with academic theology. In this context, it makes particular reference to the relevance of ordinary theology to the concept of the consensus fidelium, in dialogue with some aspects of George Lindbeck’s work; and concludes with an argument for the importance of theological listening in ordinary theological research, and therefore in more general theological discussion in Church and academy. This includes an argument for a two stage process for a fuller study of ordinary theology, which comprises both theological listening and description, on the one hand; and a (separate) critical appraisal of the resulting data, in which the normative criteria of academic and ecclesiastical theology are employed, on the other. The importance of this latter process is acknowledged, but the author contends that it should never disable the empirical stage of listening to ordinary theology (which enables others to learn from it) by silencing or side-lining the voices of ordinary theologians.

Dissatisfaction about the ‘academic’ nature of ministerial training has existed for a considerable time. In a small-scale qualitative study of ministers in the Anglican Diocese of Oxford, England, it emerged that most if not all had experienced a disconnect between their academic study and the realities of ministry and had found the study of academic theology disabling for ministry. This article uses the framework of learning in communities of practice to explore their experience. It concludes that the disconnect stems from the subject-centred nature of theological scholarship in contrast to the life-centred concerns of discipleship and ministry. The interests of academic theologians frequently do not tally with those of ministers and the nature of academic theology differs from that of the ‘everyday’ theology that forms a component of a Christian social imaginary. The signature pedagogy required for ministerial formation is a pedagogy of theological reflection rather than theological scholarship.

In online social networks, users’ awareness of a topic and their personal consciousness can significantly influence the dissemination of information on that topic. Traditional information dissemination research has mainly introduced user awareness as a single factor and has failed to fully consider the impact between users with different awareness. By considering the differences in user awareness and their impact, we proposed a multiple layer spatial information dissemination model based on user awareness. First, for the multidimensional nature of the communication space, we consider differences in users’ cognitive level into consideration, and by setting the corresponding threshold, the users who participate in topic dissemination are divided into two states of high awareness and low awareness. By constructing different communication networks, we depict the propagation dynamics of information at different levels of awareness and introduce an evolutionary game mechanism to analyze the influence between users at different levels of awareness networks. Second, during information dissemination, isolating transmission sources can provide effective control over the spread of information. Based on the susceptible-infectious-recovery (SIR) model in infectious disease dynamics, we consider that susceptible users have a certain chance of being isolated, so we abstract the isolated user group as an independent state Q (quarantine) and introduce it into the traditional SIR model to construct an SQIR information dissemination model. Finally, considering the influence between the information disseminated by high awareness users and low awareness users and the differences in users’ communication behavior at different periods, a dynamic information dissemination model based on user awareness and evolutionary game is obtained through a time-slicing process to dynamically explore the dynamics of information dissemination. The experiments showed that the proposed model could effectively reveal the influence of different levels of awareness on the dynamic information dissemination trend.

This chapter examines Latinx religious identities through the lens of change and continuity. For evangelicals, the experience of religious conversion becomes a marker of evangelical identity. Some Catholics, too, have experiences of religious renewal which closely approximate religious conversion. For evangelicals, conversion experiences are closely linked to rupturing with the past. For Catholics, religious renewal is a way to solidify ties to the past, both religious and ethnic. Essentially, Catholics have a stronger sense of continuity with the past and evangelicals tend to emphasize discontinuity with the past. Ultimately, the author addresses the dilemma of how experiences of religious renewal and religious change relate to ethnic identity maintenance. Understandings of the past matter for ethnic identity because they structure the collective memories that people have at their disposal to bolster a sense of shared history. Conversion experiences also shape how people understand themselves in relation to ethnic spaces.

E Z R A P O U N D A N D B R I T I S H R A D I C A L I S M L E O N SU R E T T E University of Western Ontario 1 . S. Eliot’s conversion to Anglicanism has long been perceived as a water­ shed in his literary career. Not only was his announcement of his Classicism, Royalism, and Anglicanism a dramatic event at the time, academic opinion has been nearly unanimous in dividing his poetic canon on both expressive and thematic grounds at Ash Wednesday. Even Lyndall Gordon’s recent and persuasive argument that Eliot was, from his youth, a religious sen­ sibility in search of an acceptable creed, cannot displace Eliot’s religious conversion from its central place in the curve of his literary career.1 No such neat bifurcation is present in the academic formulation of Ezra Pound’s literary career. On the contrary, the thrust of Pound criticism has been to discover some continuity of expressive features and thematic con­ cerns in a career that seems at first glance to be running off in several directions at once. It is not the intention of this essay, however, to deny the continuities perceived by such scholars as Hugh Kenner, George Dekker, and Donald Davie. Indeed, I have, myself, argued elsewhere for such con­ tinuities. Nonetheless, the effort to discover coherence in an apparent crazyquilt of verse styles, critical principles, crankish economic theories, and distasteful political affiliations has made it difficult to perceive the genesis and development of any of these components of Pound’s career. In partic­ ular, Pound’s economic and political opinions have not been properly dated, nor has the suddenness of his radicalization been appreciated. Pound had a conversion experience — in 1919 — but it was ideological, not religious.2 Any consideration of the shape of Pound’s literary career must, of course, begin with the inescapable and seemingly incommensurable datum of his life work, The Cantos. Begun in 1915, The Cantos absorbed virtually all of Pound’s original composition from 1920 until his death in 1972. Never finished, the poem was, nevertheless, never abandoned. Pound intended it to be the epic of the Modern Age, a poem worthy to take its place alongside Dante’s Commedia and Virgil’s Aeneid — if not the Homeric epics them­ selves. English Studies in Canada, ix, 4, December 1983 Pound believed that the epic was, at its heart, ideological. The questions it must answer are questions about men’s beliefs, institutions, and collective behaviour. All of the epics of the past, he thought, had expressed some widely held belief or ideology: for Homer it was the Greek paideia; for Virgil, the Roman Imperium; for Spenser, English Protestantism; and for Milton, Militant Puritanism. In 1915 the dominant ideology in the Englishspeaking world was the matrix of democratic liberalism and free enterprise economics. It was the ideology in which Pound — like all Americans — had grown up. But by the end of the Great War, men’s confidence in that faith was already beginning to be shaken. It was a time for elegy, jeremiad or mockery, not for epic. The three pre-eminent literary classics of the First W ar— The Waste Land, Women in Love, and Ulysses — surely belong to those categories. Paradoxically, the profound disillusionment occasioned by the First War did not discourage Pound from his overweening literary ambition — perhaps because the prevailing artistic doctrine of the time was that the artist was a man set apart, an “unacknowledged legislator” who saw clearly where others were muddled, blind, or hypocritical. Thus the confused states of men’s minds during the War and in the post-war years was a challenge and an opportunity for the poet to show the way. Although no one knew what the Modern Age was, they would when Pound finished his epic. Even though Pound began in 1915, for a good many years he was not at all sure what shape and direction his poem should take. Indeed, he did not publish any section of it — as opposed to individual cantos or small groups of cantos — until 1925. And even then, he...

And call us?--but too late ye come! Too late for us your call ye blow, Whose bent was taken long ago. --Matthew Arnold, Stanzas from the Grande Chartreuse, 1855 But to us modern folk it no longer given to catch a glimpse of them, much less suffer their love. 'We come too late.' --J. M. Coetzee, Elizabeth Costello, 2003 There always something unmotivated about conversion experiences, writes J. M. Coetzee; the sins and shortcomings of a past life only become visible through hindsight, when the penitent's eyes have been opened (Marquez 263). Augustine's Confessions (397-400) inaugurated that retrospective quality, giving birth to autobiography and perhaps the form of the novel. Reviewing the English translation of Gabriel Garcia Marquez's Memoria de mis putas tristes [Memories of My Melancholy Whores] (2004), Coetzee offers an outline of confession, beginning with Augustine--the story of a squandered life culminating in an inner crisis and a conversion experience, followed by spiritual rebirth into a new and richer existence (259). [B]ehold how through the mysterious agency of the Holy Spirit, summarizes Coetzee, even so worthless a being as I can be saved (259). Yet, he thinks, there came a distinctly modern point in the development of the form, where the novel sundered its ties with Augustine: there a degree of in built incompatibility between the conversion narrative and the modem novel, as perfected in the eighteenth century, with its emphasis on rather than on soul and its brief to show by step, without wild leaps and supernatural interventions, how the one who used to be called the hero or heroine but i now more appropriately called the central travels his or her from beginning to end. (263) Coetzee's description likely informed by Ian Watt's The Rise of the Novel (1957), which sees the form as part of a larger process of secularization, the decline of religious belief and authority in public and private life. For Coetzee, the novel most clearly assumes its secular form in its eighteenth-century iterations, turning, as he reads it, to character not soul, to the contingency of the by step rather than the deus ex machina, to the linear plot of a character's road from beginning to (263). We contemporary readers, he suggests, balk at a sudden moment of insight, of conversion, as when Marquez's old suddenly falls in love with the too-young Delgadina. harder to accept for readers of a secular bent, since it has no apparent psychological basis, Coetzee writes, is that the mere spectacle of a naked girl can cause a spiritual somersault in a depraved old man (264). Coetzee's fictions consistently resist such seemingly religious conversions, which have their clearest literary form in the modernist moments of James Joyce's epiphanies. Coetzee's fictions often question instead whether any lesson has been learned at all. To the last we will have learned nothing, the magistrate declares in Waiting for the Barbarians (1980) (143). At the end of Coetzee's Life & Times of Michael K (1983), K reflects on what might be the of his story, if moral there is: Is that how morals come, in the course of events, when you least expect them? (183). What, we might ask, has David Lurie learned at the end of Disgrace (1999), giving up the dog in his care (220)? Though Elizabeth Costello (2003) structured as eight Lessons, what lessons have been taught to its eponymous protagonist, who thinks, A curse on literature! (225)? Lurie likewise ponders Bev Shaw: Animals trust her, and she uses that trust to liquidate them. What the lesson there? (210). Coetzee's novels show that divine and human calls offer neither simple guidance nor direction, but often lead to profound disorientation. Yet, rather than commit to atheism or nihilism, Coetzee interrogates what remains of ethics and subjectivity in the fragmented ruins of western philosophy, particularly the post-Christian condition--Post-Christian, posthistorical, postliterate, thinks Lurie when lecturing undergraduates (32). …

Archpriest Alexander Schmemann, in a number of his articles, speaks of the crisis of modern theology. The most serious consequence of this crisis is the loss of theology's influence on various aspects of church life and even on theological education. For Father Alexander, this signifies a disconnection of contemporary church life from Church Tradition. The original theology, the theology of the patristic period, according to Father Alexander Schmemann, was something like a leaven in culture. It not only influenced the Church but also transformed all life and the entire culture around it. In this regard, he speaks of the need to return to the primary source of theology—the experience of the Church, the experience of the world in the new light of the Kingdom of Heaven. The author of this article introduces another, more general term for this experience: "the experience of religious conversion." This allows us to draw parallels between Father Alexander's proposals, his own life, and the situation in 19th-century Russian theology. Father Alexander simply narrows the scope of the appropriate experience of religious conversion and reserves for such an experience the only undisputed place—the Divine Liturgy. Moreover, he declares that such an experience, if approached correctly, must be constantly repeated. The search for a theological language suitable for describing this experience must be equally constant. In this sense, Father Alexander is dissatisfied with the categories of patristic thought, as irrelevant to modern man; with the language of modernity, as the language of untransformed, fallen thought; and with the language of science, as a language that ignores the experience of religious conversion. His sympathies lean toward the language of art, the language of creativity. Following Father Sergius Bulgakov, he believes that a word is a symbol that not only signifies but also expresses and reveals the essence of what it signifies. A word can be such only if it is transformed. Transformation, in turn, is possible through reference to the experience of the Kingdom of Heaven, the experience of religious conversion; such a word is a testimony to this experience. And theology is called to save words and, through them, to save all culture. Such a theology, according to Father Alexander Schmemann, will truly follow the Holy Fathers and continue their mission.

Some of the literature concerning religious phenomena and conversion experience is reviewed. Three cases have been described in which there are several common factors leading to religious conversion - a specific unconscious conflict, a conscious conflict with which the individual is actively struggling, adolescence, and a fundamentalist religious belief. The cases presented are examples of each of three possible solutions to the patient's conflictual dilemma. A central feature of the psychodynamics in these cases is the resolution of an (Edipal conflict through delayed identification with the parent of the opposite sex.

How and why do some college students have conversion experiences, while others do not? To answer this question, we inductively analyzed in‐depth interviews with 30 students at a residential college in the southeast who had varying conversion experiences: some never began a conversion (n = 16), some started toward conversion but ultimately did not convert (n = 4), and some completed a religious (n = 5) or nonreligious conversion (n = 5). We conceptualize conversion as socialization into new beliefs and practices, as evidenced by reorganizing daily behaviors. We extend conversion to experiences not generally understood as such. We find religious and nonreligious conversions follow the same process during college, facilitated by student organizations, demonstrating that religious conversions are not a unique transformation. Furthermore, we find that organizational context matters in conversion processes: the structural context of college allows some students, who share biographical ability, a desire to make new friends, and openness to new groups, to unintentionally join student organizations that seek to change their daily practices and worldviews. However, many students face constrained choices or structural barriers that prevent the conversion from being completed. Our research has important implications for conceptualizing conversion and for understanding the role of organizational context in conversions.

Researchers of non-human animal emotions tend to defend some forms of anthropomorphism and seek ways to make it more critical, self-aware, and useful for scientific purposes. I propose that to achieve this goal, we need first to conduct a Kantian investigation into the deeper structure of anthropomorphism. I argue that we can distinguish at least three levels of anthropomorphising: a narrative level, a cognitive level and an in-between, metatheoretical level which is the deeper structure determining how we anthropomorphise. Because the current debate tends to focus either on the narrative level or on the cognitive level, this paper concentrates on the metatheoretical level, discusses its role in emotion research, the possible errors it may cause, and how we can work on it, drawing on predictive processing-based theories of emotions and an evolutionary approach. The key to being critical in anthropomorphism is to be aware of the complexity of this whole structure, as well as to be able to challenge and put into question all and any of its elements.

Managerial and organizational cognition is concerned with how managers and members in organizations make sense and structure information, how they interpret information, and how they structure their thinking. Managerial and organizational cognition stretches across multiple levels of the organization. This literature includes multiple levels of analysis. The first level of analysis is the individual, namely, the CEO, the top management team, middle managers, managers, other executives, employees. Another level of analysis is the group or team level, addressing questions of collective cognition within the organization. There is also the level of the organization, where cognition spans across the entire organization. Another level is the industry level, i.e., the cognition at the level of the industry. This article focuses on the level of individual cognition, group/team cognition, and organizational cognition. While also very interesting, industry cognition is outside of the scope of this article. At the individual level, different approaches referred to include Mental Representations and Cognitive Schemas, Cognitive Maps, Biases and Heuristics, Upper Echelons Theory, and Managerial Attention. At the group level, reference is made to different theories of Collective (Group-Level) Cognition. At the organizational level, relevant articles in the streams of literature on Organizational Learning and Sensemaking in Organizations are cited. The field of managerial and organizational cognition is large and draws on many different research traditions, such as behavioral and cognitive approaches. Since it is concerned with the study of cognition of decision-makers in organizations, this field is an applied one. Cognition is studied not only in organizations but also in the laboratory. This is complemented by archival approaches as well as conceptual work. An important challenge of this field is the question of how to elucidate cognition at the individual level and how to aggregate it to the organizational level. A simple aggregation of the individual cognition is inadequate. Researchers have proposed using proxies (e.g., demographic information of key decision-makers, such as CEOs and top management team members), computer simulations, field studies, and laboratory studies. Several technologies are increasingly being used and are particularly promising for the study of managerial and organizational cognition. For instance, functional magnetic resonance imaging (fMRI) will allow researchers to gain much deeper insights into the cognition of individuals, and machine learning will open new avenues for studying attention in organizations.

This article argues that religious conversion cannot be explained simply as a psychological process, but involves a spiritual dimension which gains greater significance from a phenomenological perspective. Analysing a single narrative of conversion in light of the other studies, the author argues for an integrated, psycho-spiritual, approach, and points out the centrality of religious experience in conversion. He claims that conversion triggers transformation in various aspects of the converts’ life.

Frontiers Events is a rapidly growing calendar management system dedicated to the scheduling of academic events. This includes announcements and invitations, participant listings and search functionality, abstract handling and publication, related events and post-event exchanges. Whether an organizer or participant, make your event a Frontiers Event!

Palliative care for a patient is provided by an interdisciplinary team of health care professionals whose composition and roles may vary but whose goal is to provide whole person care. Traditional research and evidence-based practice is an exciting but very new development in palliative care. Therefore, research into the best practice in palliative care faces many unique challenges. Grief is a normal response to loss that involves processes and tasks at emotional, cognitive, and behavioral levels. The initial shock of learning of impending or actual loss necessitates creating a new relationship between the grieving person and the person (or object) of loss. Patient and family grieving processes can be aided by a wide variety of healthcare and community services.

Considering the signifi cant update at the end of 2018 of the Maritime Doctrine for the period up to 2035 and the continuing need to improve existing maritime legislation, in the article it has been explored and analyzed the existing defi nitions of the concepts of “doctrine”, “legal doctrine”, “maritime legal doctrine”, “maritime doctrine of Ukraine”. The methodological basis of the study was constituted by the methods of analysis and synthesis. Those methods made it possible to defi ne the concepts of “doctrine”, “legal doctrine”, “maritime legal doctrine” and “maritime doctrine of Ukraine” because of the features that unite and separate them. The analysis of the terminological chain “doctrine – legal doctrine – maritime legal doctrine – maritime doctrine of Ukraine” was carried out using the methodological movement “from general to partial”. As the paradigm of the study, the study of the content and correlation of elements of the conceptual and terminological chain was chosen: “the cognition – the level of cognition – the process of cognition – the object / subject of cognition – the end result of the process of cognition – the forms of results of cognition – the objectifi cation (documentation, publication, testing) results of cognition – the level and forms of recognition (legitimation) of the results of cognition. As a result of the research, the author’s defi nitions of these concepts were formulated and the boundaries of their relation were defi ned. In particular, it was noted that the “maritime doctrine of Ukraine” is a “maritime” legal doctrine that was objectifi ed (documented, promulgated, tested) in the appropriate form and received offi cial state recognition in Ukraine, as a consolidated dominant system of governing conceptual provisions on identifi cation and resolution of issues of development (occurrence, transformation, disappearance) of manifestations of state-legal reality in the fi eld of maritime activity, in particular the legal regulation of public (“person – technology”, “person – environment”) and social (“person – person”) relations arising in this sphere. The practical value of the scientifi c search is manifested in the continued formation of the theoretical basis of the maritime legislation of Ukraine, serves as the basis for its further changes, the constitution of the maritime branch of law.