Christian Thought Research Articles

На переломе: Ф. А. Степун о революции 1917 г. и советском строительстве в России

The aim of the article is to highlight the historical, philosophical and religious views of Fyodor Augustovich Stepun (1884–1965), a scientist, philosopher, Christian thinker, about the 1917 Revolution and post-revolutionary Soviet construction in Russia. The relevance of the topic is justified, and the necessity of its further study is emphasized. The author characterizes the corpus of sources, including Stepun’s works of different years that comprehend this topic. The author emphasizes the interdisciplinary nature of Stepun’s research strategy that combines scientific methods of knowledge, such as the critical method, the method of ideal-typical construction, the biographical method, the method of philosophical criticism of literary texts, and the main provisions of religious symbolism, which implies the study of history in the context of higher religious ideas. Based on such an interdisciplinary approach, Stepun considered the revolution as a religious and historical tragedy of the Russian people and the Christian world as a whole, while paying attention to a careful study of the factual material. Stepun’s ideas about the causes of the Revolution of 1917 are highlighted, in the structure of which he attributed a key place to the counterproductive policy of the Russian autocracy and World War I, which was unsuccessful for Russia. The complexity of Stepun’s ideas about the February and October revolutions is emphasized. Attention is focused on his positive attitude to the February Revolution, the main goal of which was the democratization of the Russian political system. Stepun also accepted the October Revolution, which raised the world-wide theme of socialism, connected, in his opinion, with the Christian project of the transformation of the world. The thinker’s ideas about the religious consciousness of the people as a factor of their political activity in the revolutionary epoch are analyzed. A positive attitude is observed. Stepun’s ideas about the revolutionary game, in his interpretation reflecting the population’s search for forms of social adaptation in the first post-revolutionary years, are considered. His deep rejection of Bolshevism as a political system with its God-fighting and class ideology, which contributed to the widespread state violence and immoralism in the country, is emphasized. It is concluded that Stepun’s conception of the 1917 Revolution and Soviet construction in Russia is meaningful, and that it is relevant to contemporary Russian society.

The Dialectic of Christian Politics

This article suggests that the problem of Christianity’s involvement in the world of politics may be described as taking the form of a dialectic of Christian politics. This means that while the transcendent essence of Christianity is apolitical, the presence of the Christian message in the immanent world always brings with it political consequences and makes Christendom a part of political life. The dialectic is presented with reference to the thought of two key contemporary Christian thinkers: Søren Kierkegaard (1813-1855) and Jacques Maritain (1882-1973). Both recognized the dialectical tension inherent in Christianity, but each found a different solution to this problem: whereas Kierkegaard denies Christianity any possibility of political involvement, Maritain concludes that such involvement is necessary for proper Christian existence in the world. The goal of this article is to uncover, on the basis of their considerations, a third, positive solution to the dialectic of Christian politics—a model that would demonstrate how the elements of the Christian ideal (transcendence) could be transferred to the temporal world (immanence), morally improving the latter without becoming falsified in it.

Image as Theology: The Power of Art in Shaping Christian Thought, Devotion, and Imagination. Edited by C. A.Strine, MarkMcInroy, AlexisTorrance. Turnhout: Brepols, 2021. Pp. 239. €110.00.

Image as Theology: The Power of Art in Shaping Christian Thought, Devotion, and Imagination. Edited by C. A.Strine, MarkMcInroy, AlexisTorrance. Turnhout: Brepols, 2021. Pp. 239. €110.00.

The Eternal Relations of Origin, Causality, and Implications for Models of God

The classical doctrine of the eternal relations or origin (ERO) claims that these relations are (1) atemporal and (2) causal. In this paper, I investigate the casual nature of the ERO, highlighting that the patristic and medieval Christian thinkers who developed this doctrine understood causality in terms of Aristotle’s efficient causality, highlighting that these are casual acts that produce an effect. I then provide an analysis of some of the major theories of efficient causation on offer in contemporary metaphysics to see which theory best comports with how the ancient and medieval Christian thinkers understood the efficient–causal aspect of the ERO, concluding that a powers theory of causation seems to work best. I conclude by discussing the implications the classical doctrine of the ERO has for models of God, arguing that they are compatible only with classical theism and neoclassical theism.

Seeing All Things in Relation to God

This essay argues that a theology of the intellect is key to understanding the being and calling of a Christian University. It seeks to provide an understanding of the unique foundation and shape of Christian learning by showing that the intellect is a divine gift. Christian thinking and scholarship begins with the mystery of the triune God because the principal object of Christian thinking is the triune God and God’s action in and through Christ. Setting the intellect within the history of God’s reconciliation of all things in Christ lays bare the underlying rationale for Trinity Western University’s guiding vision: “every graduate is equipped to think truthfully, act justly, and live faithfully for the good of the world and the glory of God.”

A Solid Foundation for Servant Leadership

Many Christians have identified servant leadership as the appropriate form of leadership for Christian disciples. Several writers have critiqued that perspective and suggested that modern servant leadership theory might not be built on sound biblical practices. In this article, the author will consider arguments against servant leadership as a Christian perspective, especially those proposed by Locke (2019). The author will acknowledge that there are some legitimate concerns raised but also argue that some of the expressed concerns may be overstated. Finally, the author will present a path forward toward a more nuanced connection between servant leadership and Christian thinking.

Outlining the Practical Implications of Gustavo Gutierres' Theology of Liberation and Comparing it to Western Theology

Liberation Theology’s seminal text, Teología de la liberación (1971- A Theology of Liberation), was written by Gustavo Gutiérrez, a Peruvian priest and renowned theologian. This article describes Gustavo Gutiérrez's theology of liberation with a Christian theological-humanist study approach. As one of the modern Christian thinkers, Gutiérrez's role in fighting against injustice, oppression, poverty, and the Western colonialist capitalist system in Latin America is enormous. Gutiérrez inspires the Third World Countries to struggle against the stubbornness and greed of arrogant people. He appeared as a propagandist who fueled the spirits of marginalized groups in Latin America in the early 1970s. This article uses a qualitative method with a literature review of the theology of liberation a la Gustavo Gutiérrez. This article shows that Gutiérrez succeeded in building a revolutionary Christian ideology with a foundation of liberation theology to elevate and sustain egalitarianism among human beings. But 'there is no ivory that isn’t cracked', Gutiérrez did hermeneutics that were out of context. The article will also consider and criticize liberation theology in terms of its hermeneutical approach. The author also makes a comparison between liberation theology and Western theology, the mainstream that preceded it.

Ambiguous Christians and Their Useful Texts: Tatian, Bardaisan, Symmachus, and Rhodon in Eusebius’ Ecclesiastical History

Abstract Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius’ chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics’ useful writings, which in each case Eusebius quotes in his own œuvre; he thus retained some of Clement’s and Origen’s openness to heretics’ ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9–10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author’s texts sometimes superseded the harm of that author’s questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.

Beyond the Polemics: Freedom and Necessity in Plotinus and St Maximus Confessor

AbstractAbstract: The aim of this paper is to challenge the prevailing polemic between ‘necessary’ emanation and ‘free’ creation. I begin by arguing for the presence of freedom and volition in the emanationism of Plotinus. I then move on to explore the role of necessity in the creationism of Maximus. In both cases, I rely upon a twofold schematisation of freedom and necessity to dissolve the dichotomy between them effectively. Having levelled the playing field, so to speak, I conclude that, all things being equal, one does find in Maximus (and Christian thinkers generally) a heightened sense of divine volition and relationality beyond that of the pagan Neoplatonists. This greater emphasis upon the freedom of the divine will, however, has little bearing on whether Maximus's doctrine of creation is ‘emanationist’ or ‘creationist’. Instead, it stems from a biblically inspired sense of the One God as intimately involved in His creation which, though derived from God, is crucially other than God.

Book Review: Economy and Modern Christian Thought by Devin Singh

Book Review: <i>Economy and Modern Christian Thought</i> by Devin Singh

“Pleasing to the eye”: The problem of physical beauty and beautification in the theology of Chrysostom

“Pleasing to the eye” (Gen 3:6) – this is how Genesis describes the forbidden fruit when Adam and Eve were trying to apologise for eating it, as, since the time of the first people, beauty, or that which is “pleasing to the eye”, has been admired. Christian Fathers, since the time of the early Church, came up against the problem of beauty, as, although the human body was unquestionably beautiful, the question of the right attitude towards it was of particular concern to them. One of these Fathers was the most prolific Eastern Christian thinker and writer, St. John Chrysostom. As Chrysostom, drawing mainly from the Bible, saw, beauty, especially that of the human body, should be appreciated and even glorified. However, paradoxically one could say, physical beautification is morally disapproved. How is it possible, then, that the beauty of the body is desired, while its beautification should be condemned? That is the problem this work deals with.

Christian Philosophy facing Naturalism

The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink its relationship to this philosophical tradition. Naturalism rejects the possibility of something existing, being known, or being explained that is separate from the material reality given in empirical cognition. Along with this, it denies human beings transcendence with respect to the natural or social world. In its contemporary iteration, this tradition appeals to the solutions and methods of domain-specific forms of scientific inquiry, relying on them for its own authority. For Christian philosophy, naturalism represents a powerful challenge. It is possible to see in it a threat to Christian philosophy, but it is also possible to discern in it an opportunity for a more critical evaluation of Christian philosophy’s previous solutions, and an opportunity to develop new ones. There is a need for a better understanding of naturalism itself, as well as of what the various domain-specific sciences (including the natural and social sciences, as well as the humanities and, currently, neuroscientific research in particular) have to say about the world and about human beings. Systematic and historico-philosophical questions equally still call for debate – in relation to the centuries-old dispute between naturalism and anti-naturalism, as well as the changing place of Christian thought within it. In our own time, one can witness diverse attempts by Christian thinkers both to critically discuss naturalistic positions and to implement naturalistic approaches or solutions within Christian thought itself. Certainly, the latter cannot ignore the fact that naturalism allows philosophy to maintain cognitive contact with domain-specific forms of scientific inquiry. The organizers plan to conduct this conference in hybrid mode, combining both online and onsite elements. This model will allow all interested persons to participate, while also offering those wishing to actually come to Jesuit University Ignatianum in Krakow the possibility of doing so.

Осмысление исторического процесса в богословском наследии Оригена Александрийского

Introduction. Origen of Alexandria is a large Christian thinker who worked in line with the philosophy of Platonism, Neoplatonism and the emerging Christian tradition. He is a significant figure, both in Christian theology and in the history of philosophy, who especially strongly influenced the medieval period of the development of philosophical thought. Although the theologian did not leave an integral historical concept, he constantly addressed the problem of history in his numerous works. A special feature of Origen’s theological ideas about history is the combination of literal and allegorical approaches to it. Theoretical analysis. The author attempts to recreate a holistic picture of Origen’s ideas about the world-historical process on the basis of preserved works. The providential action of God in history is described. The central role of the Divine Logos – Christ is highlighted. Origen’s eschatology is considered separately as the doctrine of the end of world history. The role of the doctrine of universal salvation as the restoration of the original world order and the meaning of the entire world historical process is revealed. Conclusion. The author concludes that human history, according to Origen, is a part of the world cosmological process and the reflection of it on the Earth. It is the result of a global catastrophe and should contribute to the restoration of the original order.

Meddling with the Gospel

Abstract The second-century philosopher Celsus disparaged Christians who “alter the original text of the Gospel three or four or many times” (Cels. 2.27). Scholars have understood this passage as a critique of multiple distinct Gospels, but Celsus’ invective is better explained by comparison with elite second-century polemics (e.g., Gellius, Lucian, Galen) against readers who lack discernment and arbitrarily alter manuscripts. For Celsus, Christians’ irresponsible textual practices reveal their cultural inferiority. The complaint is about varying copies of what Celsus thinks to be the same work: “the Gospel.” Christian thinkers in the second and third centuries—including Irenaeus, Tertullian, Origen, and the author(s) of the Little Labyrinth—also participate in this discourse about good and bad readers. This article thus illuminates the wider ancient Mediterranean politics of reading in which early Christian textuality emerged.

Exploring the Old Testament in Asia: Evangelicals in Asian Christian Thought

This is a book review of Exploring the Old Testament in Asia: Evangelicals in Asian Christian Thought, edited by Jerry Hwang and Angukali Rotokha (Carlisle: Langham, 2022), 276 pp., ISBN 978-1-83973-279-9, US$32.99, paperback.

Представления о мистике и магии как выражение особенностей христианского мировоззрения священника Павла Флоренского

The article examines one of the most important features of the religious, philosophical and theological heritage of the priest Pavel Florensky. Despite the large amount of research literature, it remains not sufficiently studied. Unlike a number of other thinkers, elements of mysticism and mystical perceptions in Florensky's works are associated with his direct interest in those realities that relate to the theory and practice of magic and occultism. The article gives a brief overview of the opinions expressed by the leading researchers of Florensky's legacy, who dealt with this topic. There is a lack of serious developments on this topic after the publication of all Florensky's texts by the early 2010s. In the article, the research is carried out on three main aspects. The first one analyzes Florensky's concepts, in which his views on mysticism and mystical experience found expression. His beliefs stand out, on the basis of which he considered the mystical experience universal for all periods of human history. In the second aspect, evidence of the mystical experience of Florensky himself is revealed. Remarks are made regarding his distinction between genuine mysticism and false mysticism, respectively, as free and not free from the subjective “human factor”. The third aspect provides the main evidence of Florensky's actual attitude to the realities of “magical” relationships in the world, as well as to the theory and practice of occult teachings. It is noted that Florensky was convinced that these realities themselves are spiritually neutral, but can be used in various ways by those who have known them. The main conclusion is made that Florensky, as a Christian thinker, perceived mysticism as a “knowledge of the higher worlds” primarily in its soteriological aspect. The main danger of false mysticism, as well as the practice of “dark” magic and occultism, he saw only in the unconscious or conscious manifestation of human self-will and human subjectivity.

Репрезентация христианской теологической нормы в кинематографе

The article discusses ways of representing the normative provisions of Christian theology in modern cinema. It is shown that the use of cinematic language for the symbolic display of church dogma does not contradict the Christian tradition, the entire history of which is filled with the search for symbolic means of expressing the gospel kerygma and church dogma. The historically established dominance of philosophical means of representing church dogmas prevents us from seeing this. However, it is hard not to notice that fine and performing arts (of course, in the archaic and medieval sense of them) have always played a significant role in the religious life of Christians. The advent of cinema gave Christian thinkers and artists additional means to interpret theological norms. It should be noted at the same time that the influence of Christian meanings on European culture is so great that the authors of a number of cinematic masterpieces do not necessarily broadcast these meanings intentionally. The review of foreign and domestic cinematography reveals the main themes of Christian teaching, which filmmakers most often turn to: providenciology, soteriology, Christology, and triadology. At the same time, the genre range of Christian and crypto-Christian cinema is quite wide, ranging from realistic dramas to fantasy films. Scriptwriters and directors show extraordinary ingenuity in visualizing the supersensible: divine providence, the co-presence of the divine and human natures in the Person of the Savior, and the Persons of the Divine Trinity. Although it must be admitted that not always their artistic interpretations remain within the framework of the dogmatic norm, it is important to note that the secrets of the success of many cinematic techniques are contained in the practice of church art, in particular in the canonical Orthodox iconography.

Konsep Teologi menurut Mukti Ali dan Millard J. Erickson

The problem in the field of theology is that conflicts often occur regarding the understanding of divinity when one religious concept is compared to another. The purpose of this research according to religious studies is for the benefit of SAA, namely to find out Mukti Ali and Millard J. Erickson and to compare to find out the differences and similarities that occur between Mukti Ali and Millard J. Erickson so that conclusions can be drawn between the two views. in this research includes library research (library research), namely collecting data sourced from the library, either in the form of research reports, journals, books related to the title of this research. Data was collected by collecting various references with other publications that are still related to the object under study. The research findings illustrate that there are differences regarding the concept of theology when compared to the thoughts of Mukti Ali as an Islamic thinker, and Millard J. Ericson who is always a Christian thinker. The results of this study indicate that Theology according to Mukti Ali is a science which believes that Allah is One and there is nothing similar to Him. Meanwhile, according to Millard J. Erickson, theology is how we believe and understand God that God consists of God the Father, God the Son and God the Holy Spirit. Mukti Ali's view on theology is that theology must be studied because by studying theology we will understand more about divinity and we can know the characteristics of God. According to Millard J. Erickson, by understanding theology we can understand how the trinity is and we can know that God's love is so great that He sacrificed his only son to atone for human sins.

Witnesses to the Living God: Three Paradigms for Approaching the Politics of Nouvelle Théologie*

Witnesses to the Living God: Three Paradigms for Approaching the Politics of <i>Nouvelle Théologie</i>*

Reading (in) a Quadriform Cosmos: Gospel Books in the Early Christian Bibliographic Imagination

Early Christian thinkers developed the widespread linguistic cosmology of the Roman Mediterranean in a novel way in order to advance a specific bibliographic project: aligning the emergent fourfold Gospel with the structure of the physical cosmos. Employing interlocking concepts from the disciplines of meteorology, geography, music, mathematics, and astronomy, a number of figures—including Irenaeus, Origen, Ephrem, Eusebius, Fortunatianus, Augustine, and Maximus—imagined a Gospel corpus consisting of precisely four texts. Number provided a way to articulate the coherence of the fourfold Gospel—both with itself and with the rest of the world. By situating both familiar and neglected evidence in the context of ancient cosmology, I argue that early Christians theorized a divinely ordained correspondence between fourfold Gospel and quadriform cosmos.