Christian Tradition Research Articles

Conclusion: Christian Traditions of War and Peace

This article provides an overview of the contributions to this special issue. It organizes the contributions through three conceptual lenses: the person, the state, and the church.

Renewing the Challenge of Peace through the Promise of Active Nonviolence

In 1983 the US bishops issued a deeply influential pastoral letter, The Challenge of Peace: God's Promise and Our Response, which addressed moral questions of warfare, particularly in the context of the Cold War. Four decades later, it is clear that the challenge to build just and peaceful societies is still with us in the US and throughout the world. This article supports the development of new documents—whether episcopal or papal—to center nonviolence in Catholic teaching, to demonstrate the value and efficacy of active nonviolence in working toward a just peace, and to clarify the relationship between nonviolence and the just war tradition. It makes suggestions as to how such a document might be rooted in the Christian tradition and discipleship, and what issues must urgently be addressed.

Yawning in the face of God: Religious boredom as a form of activism

Although the potential of boredom has been part of the Christian tradition from its very beginning, the experience of boredom among adult believers has often been stigmatized or silenced. In this paper I explore the ‘politics of boredom’, suggesting that the experience of boredom within faith communities may be a form of minority stress, indicating that sub-groups do not find themselves represented in the shared narrative and practice. I argue that while many disciplines, including psychology and theology, have a tendency to problematise those who are bored, it may be more fruitful to change this scope and investigate the boring. As an example I explore a feeling I call ‘Jesus fatigue’; the sense of being tired with the repetitive narrative investment in Jesus as a figure of inclusion, while actual inclusion is continuously postponed. I then discuss the subversive potential of ‘the yawn’, the open display of boredom, as a possible theological intervention that confronts tradition with its implicit exclusionary tendencies.

Participatie als nederige ontologie

Protestant/Reformed theology usually does not hold participation, the Platonic-Christian metaphysical framework that undergirds a doctrine of theosis, in high regard. This article defends participation, finds it attractive and, in fact, an unavoidable traditionalChristian account of the relationship between God and the world, not strange to the Reformed tradition. This doctrine moves individual soteriological concerns into the wider orbit of God’s being, the nature of creation, and humanity. The article argues thatalthough participation is rooted in Platonism as a spiritual philosophy, it was fundamentally altered by the Jewish-Christian tradition. It explores the different ways in which the Christian tradition tried to do justice to the difference between God and creation in a participatory sense. It continues to show how the Reformed theologian Herman Bavinck’s dogmatics adopts the participatory theological-metaphysical framework as a matter of received wisdom of the tradition. The article closes with recognizing three characteristics of a participatory ontology that suggest it is sound Christian theology.

Law and the Christian Tradition in Modern Russia

Law and the Christian Tradition in Modern Russia

The “Thrice-Holy”: An Angelic Liturgical Formula in Jewish and Christian Traditions

The “Thrice-Holy”: An Angelic Liturgical Formula in Jewish and Christian Traditions

On the immanentization of the religious ideal in the culture (according to "Diaries" of Protopresbyter Alexander Schmemann)

The problem of the immanentization of the religious ideal is explicated in the context of cultural history as a synchronous "movement" from idea to ideal and from ideal to idea. In the process of realizing the idea of the transcendent within the framework of the Christian tradition, its immanentization takes place – reduction to ultimate forms that can be considered based on the intuition of potential infinity (ancient tradition) and based on the intuition of actual infinity (Christian philosophy). The intuition of actual infinity is actualized in the eschatological relation to the Other, and the intuition of potential infinity in the principle of hierarchy, universal for the Christian tradition. The synthesis of these intuitions, with the predominance of one of them, is a tragedy for the Christian tradition, which determines the peculiarities of the spiritual searches of thinkers. The reflection of this tragedy in the works of Alexander Schmemann suggests a return to the "attitude" characteristic of early Christianity for the future, correlating with the preserved tradition based on hierarchy. At the same time, the philosopher's spiritual quest reflects the process of devaluation of the hierarchical principle in Christian culture, stimulating the inversion of the hierarchy, when transcendence can be realized through low-ranking humor and foolishness. The work uses the method of historical and philosophical reconstruction, which allows to identify the features of the interaction of the transcendent and immanent in certain philosophical and religious concepts. The synchronic method explicates the mutual correlations between philosophical and religious concepts belonging to the same historical period. The diachronic method makes it possible to actualize the features of the immanentization of the religious ideal in the work of thinkers belonging to different historical periods. The scientific novelty of the research lies in the combination of reflection on the relationship between the transcendent and the immanent, carried out on a rational basis by European philosophy and the study of the experience of transcendence described by specific Christian writers and thinkers (in particular St. Augustine). Thanks to this combination, the study realized the possibility of considering the relationship of the transcendent and immanent in the history of European philosophy using the logic of the symbol by A.F. Losev, when the structure of the interaction of the symbolized and the symbolizing is extrapolated to the correlation of the transcendent and immanent, and the scope of the concept of "transcendent-immanent" becomes equivalent to its content. The process of immanentization of the transcendent is considered simultaneously from the outside (from the point of view of the dialectic of concepts) and from the inside from the point of view of changing the paradigm of religious life in culture, which allows us to take into account its features.

Prespektif Filsafat Kristen Tentang Eksistensi Allah

The existence of God is something that humans have always questioned. Humans rely on reason and knowledge to find out about the existence of God, even though humans have never found certainty about the existence of God. So various human assumptions about God arose, that God never existed, and some people denied and denied the existence of God. Even though humans engage in various studies, it is impossible for humans to fully understand and know the existence of God, because God is transcendent and unlimited, while humans are immanent or limited. Therefore, in writing this article, the author looked at it from a philosophical perspective based on Christian faith to answer several questions: Is it true that God does not exist? Is God just a human imagination? Many people, especially certain groups who do not believe in the existence of God, think that anyone who believes in the existence of God is a fool. This article discusses theological concepts and Christian philosophical thought, using arguments used to prove the inseparable existence of God from the perspective of Christian faith. Philosophy has long been a means of understanding and exploring the existence of God in various Christian traditions. The author presents several philosophical arguments used by Christian theologians to support belief in the existence of God, and also discusses the contribution of thought leadership of Christian philosophers in forming views on the existence of God. From a philosophical perspective, this article offers a deeper understanding of how the Christian faith views the existence of God and how philosophy can play a role in strengthening those beliefs. Finally, this article provides an overview of how to study philosophy to understand and reflect on the existence of God, especially within the framework of Christianity.

Religious sects as a threat to social security in the Republic of Armenia

The article presents the contemporary religious situation in Armenia. It explains why the Armenian society perceives members of minority churches and various religious associations as enemies of their country and national unity. It contributes to research on internal security, especially on social and cultural security. The internal security of the Republic of Armenia rests on two central pillars: national culture and related Christian religion, tradition and spiritual inheritance – all of which are equated with the Holy Armenian Apostolic Church (AAC). Therefore, AAC is the primary entity fighting cultural threats and opposing secularisation. The text will show what threats to the Republic of Armenia are posed by the quick growth of religious “sects”. One thing that should be clarified at the very beginning is that AAC uses the term “sect” with reference to other churches and religious associations. Particular emphasis will be placed on investigating the relationships between religious “sects” and the world of politics and business. The author will also outline the involvement of religious “sects” in the political events in Armenia and attempt to present their perception by the society and state authorities. The author wants to demonstrate how religious “sects” and AAC – which fights against them using nationalistic slogans – may contribute to social unrest. Although the Armenian Apostolic Church exposes the problem caused by the presence of religious sects and the threat they pose to Armenian culture and nation, the author was unable to find a sufficient number of respondents to conduct a questionnaire survey on the presence of religious sects in the life of the Armenian society. Usually, respondents claim that these are marginal groups that we should not worry about. That is why the activity of religious “sects” was analysed based on the materials provided by the Armenian media (including independent media) and the information service of the Armenian Apostolic Church.

Ontological Dimension of Community Education Refers to Augustine’s Thought in The City of God

To educate each person integrally as a member of society, ethical principles with an ontological dimension are needed. This qualitative research with literature study method aims to explore the ontological dimension of community education refers to Augustine’s thought in The City of God. The results of this study show that community education is synonymous with building the City of God, which is characterized by human relationships with God so that they are able to use freedom driven by altruist love to implement social responsibility for the realization of peace, justice and happiness in common life. Education of conscience plays an important role in developing the sensitivity, concern and responsibility of each person to realize true happiness in life together. True happiness, which is the goal of everyone’s life, has a moral, relational-dialogical, dynamic and affective character. Altruistic love, which stems from man’s relationship with God, is an ethical principle in social life. At the same time, the idea of each person’s relationship with God and his presence in conscience confirms Augustine’s position on the ontological dimension of the morality of living together. Augustine’s ideas about the ontological dimension of social morality have influenced moral education in the Christian tradition and philosophical discourse over time.

Historically conjoined, religiously disjoined: Religion and Nigeria’s political trajectory since 1986

Historically conjoined, religiously disjoined: Religion and Nigeria’s political trajectory since 1986

“You Can if You Must, but We’d Prefer It if You Didn’t”: Can We Develop a More Pastoral Theology of Abortion?

Some Anglican Churches have adopted permissive acceptance of abortion while expressing the hope it will be rare. This presumes competition between the welfare of the woman and that of her unborn child. In this article, I will critique statements from the Church of England and The Episcopal Church, United States through a feminist-pastoral perspective. I will look principally at early abortions which are often a response to unintended pregnancy. I will discuss abortion alongside miscarriage challenging pro-natal assumptions inherent in the Christian tradition. I will also discuss the costs of pregnancy. In doing so, I will draw on the pragmatic and pastoral strengths of Anglican theology to argue for a position that respects and supports women’s moral decision to not bring a new life into being, recognizing this can be a considered response for the welfare of a potential child as well as for the woman.

German teachers' pilgrimage to an Israeli Holocaust Memorial: Emotions, encounters, and contested visions

AbstractDrawing on anthropological conceptions of pilgrimage, our ethnography of professional development at an Israeli Holocaust Memorial follows German teachers on journeys to Israel. Seeking transformative and transferable experiences to combat anti‐Semitism in schools, teachers experienced the voyage as a secular pilgrimage rooted in Christian traditions of guilt, confession, and absolution. As teachers' emotional encounters in Israel simultaneously forged communitas and challenged official historical–pedagogical visions, their practices abroad elucidate prevalent Holocaust education discourses in contemporary Germany.

Artificial Intelligence and Theology: Can Different Doctrines Have Different Outcomes?

This article focuses on how different theological perspectives may influence AI acceptance in diverse faith communities. It highlights differences between Western and Eastern Christian traditions, suggesting that the historical emphasis on intellect in Western Christianity might make it more open to AI, though challenges in church integration are acknowledged. Global examples of AI assimilation in religious practices, from a robotic Buddhist preacher to a blessing-delivering robot in a German church, are discussed. The article argues that theological doctrines shape AI perspectives, influencing ethics and raising profound questions about human identity. The ongoing debate questions whether AI threatens theology or fosters enriching dialogue. The article suggests, through historical parallels and the dynamic interplay of theological doctrines and technology, that the relationship between AI and theology could evolve into constructive engagement rather than inherent conflict.

Troska kardynała Karola Wojtyły o godne uczczenie jubileuszu św. Stanisława (1972-1979)

“Polish Christian tradition linked two bishops and martyrs - witnesses, so to speak, of our Christening and Confirmation. From the point of view of the history of redemption - a spiritual process progressing through the history of a nation - it is still verytelling. And it does not cease to be telling, just like in the life of each of us the dates of Christening and Confirmation do not cease to be telling, though we drift further and further apart from them with the passing away of the days of our life. We constantly realise that the dates of Christening and Confirmation were decisive for the coming of Christ into our life. That is why we come back to them. This is the reason why we will soon have to come back to the date 1079, remembering not only the day of the martyr’s death, but the whole seven years of the pastoral work of bishop Stanislaus (1072-1079) in Cracow. (...) If the meaning of St. Stanislaus in the history of redemption on our soil may be understood by analogy with developing of faith which takes place in man as well as in a given community or society, then the most adequate way of referring to the great personage after nine centuries would be working on such enrichment and deepening of faith as is required by our times.” In this way in 1970 Cracow Metropolitan, Cardinal Karol Wojtyła, justified the necessity of solemn celebrations in honour of St. Stanislaus and showed their ecclesiastical and pastoral character. In the history of the Cracow diocese there has never been a celebration more carefully prepared than the one in worship of St. Stanislaus. No other celebration has been so deeply set in the theological, historical and pastoral context. It is not easy to find other events whose general outline would be so meticulously thought over. Preparations started two years prior to the main ceremonies, thus allowing many initiatives which enabled not only experiencing the jubilee year in a proper way, but most of all, a spiritual revitalisation of the faithful. Reading the addresses and sermons of Cardinal Karol Wojtyła we come across many trains of thoughts of St. Stanislaus. The patron saint was always present in the addresses of the Metropolitan. For the future generations it is important that owing to the initiatives of the Cardinal the cult of St. Stanislaus was revitalised.

Earth Care: Some Reflections about Our Unsettling Situation

The blame appended to anthropocentric leanings of traditional Christian thought for our ecological woes challenged me to do a reality check of our context and religious education’s offering for an ailing world. I begin by looking at our ecological crises in the Philippines and searching for glimmers of hope from young Filipino environmental attitudes, ecological initiatives of NGOs, and government and academic engagements of Filipino religious educators. I draw inspiration from the growing sentiments and collective anxiety of people relative to our environmental issues. What earth care initiatives can religious education promote in response to the universal call for climate justice?

Reception of the Christian tradition of "cleansing" prayer in the lyrics of Julia Zhadovskaya

Reception of the Christian tradition of "cleansing" prayer in the lyrics of Julia Zhadovskaya

“An Exchange of Gifts”: Benedict XVI’s Eucharistic Ecclesiology as an Approach to Ecumenism

Christian unity, or the “ecumenical movement,” is one of Joseph Ratzinger’s (turn Benedict XVI) most apparent apostolates during his Pontificate. His thought on the matter is a development of the theologies developed in the Second Vatican Council’s Lumen Gentium and John Paul II’s Ut Unum Sint, borrowing the words “exchange of gifts,” which affirms elements of sanctification present in churches “separated” from Rome. This work will expand on how Benedict XVI’s teachings about the Eucharist as the Sacrament of Unity gained merit in the Church’s ecumenical movement. This theology can be described as a “Eucharistic Ecclesiology,” and it has earlier codification made formal through the thought of Henri de Lubac. It will be done firstly through an exposition of de Lubac’s commentary in Mystici Corporis, which confirms the origins of Eucharistic Ecclesiology through Patristic and Pauline theology. Next is a look at Pope Benedict XVI’s interjection of this theology into his ecumenical thought with a particular emphasis on the essentialities of the ontological reality of the Church, the shared Christian traditions, and “spiritual ecumenism.” In the final discussions, we shall include a quick run through his Pontificate’s ecumenical initiatives where the teachings about Eucharistic Ecclesiology are dispersed in various circumstances.

Концепция души христианских учителей Ранней Церкви

The article is devoted to the teachings about the soul, which were developed in the early Christian tradition before the 4th century. There is no shortage of research on this topic, how-ever, in this article, firstly, no attempt is made to develop a uni-versal patristic teaching, but, on the contrary, an overview of the entire variety of ideas that were formed in the Early Church is give; secondly, the observation is made that the opinion ac-cepted among scientists about the unconditional adherence of Christian authors to one or the other philosophical schools are not supported by the sources. Christian writers argue with their contemporary philosophy, and at the same time rely more on the authority of St. Scriptures and the church tradition, creative-ly reworking the philosophical heritage. Christians use only the general idea of the soul, which was developed by the Greek philosophical schools. Idealistic teaching was spread among the Hellenized Jews of the Diaspora. Christian church teachers used both the «Platonic» immaterial concept of the soul, as well as the «Aristotelian» materialistic one. The author of the article concludes that the choice in favor of one or another model de-pended more on regional specifics. In those provinces of the West and East where the degree of Hellenization was higher, there is a greater attraction to Platonic idealism. On the contra-ry, in Roman North Africa, where Hellenistic culture did not spread, and as the local population as a whole tended to reli-gious literalism and materialism, typical for Punic culture, the materialistic doctrine of the soul also spread. Since it is in Ro-man Africa that Latin Christianity was born, it is in it that Christian materialism would develop. It is precisely caused by cultural specifics of the Mediterranean regions, and not by the difference in Greek and Latin languages, that is usually esti-mated as a core factor of the split between teachings of the soul in the Eastern and Western Christian thought.

Wittgenstein and Theology: An Interplay of Appropriations

Ludwig Wittgenstein's work has appealed to audiences that feared that traditional Christian language was being bandied about with no real significance attached to the ostensibly pious words. Wittgenstein became increasingly attractive to many theologians because his attention to modern philosophical confusions about the nature of language shed light on the linguistic confusion in the churches. Wittgenstein's writings, particularly his later posthumously published notes, promised to be an antidote to the perceived vacuity and superficiality of much Christian discourse. However, Wittgenstein's influence on theology has not been uniform. The elusive and often aphoristic nature of his later reflections has guaranteed that his work has been appropriated in divergent ways. At least two different theological appropriations of his enigmatic remarks have emerged. One set has developed a rather formalistic interpretation of Wittgenstein's remarks about “grammar” and used them to construe Christian doctrines as general rules governing thinking, feeling, and acting. A different variety, while also acknowledging the theme of the grammar of the faith, has emphasized his reflections on the “use” of concepts in the variegated “practices” of specific Christian communities. The first trajectory may best be represented by the Yale theologian George Lindbeck (1923–2018), and the second by another Yale theologian, Paul L. Holmer (1916–2004). In modified and sometimes surreptitious forms, both legacies continue to be influential, often intermingling in complex ways.