Concept Of Sin Research Articles

Бремя модернизации: патриархальные ритуалы, эмансипационная этика и исторические аллюзии в драме А. Ф. Писемского Горькая судьбина

The article explores how the social changes of the Russian Great reforms are represented through the love triangle between peasants and nobles in Aleksei Pisemskii’s folk drama Bitter Fate (1859). The adultery of peasant woman Lizaveta falling in love with her landowner becomes a more universal story about the crisis of patriarchal rituals under the onslaught of modernization. The author shows that in Pisemskii’s drama many emancipatory ideas, embodied in the main character Ananii, are closely intertwined with archaic practices and concepts of sin, repentance, and love, which suggests that the modernization project failed. Moreover, the article shows that constant references to tyranny, executions, and tortures in the speech of Lizaveta and Ananii revive the spirit of the bloody Russian history of the eighteenth century, which occupies a large place in the literary and cultural mythology of the Great Reforms era.

Penance and Punishment in Early Medieval Ireland

Penance in the middle ages functioned as a form of satisfaction for sins not only before God, but society. Consequently, it is a recurring theme in medieval sources, including those from early Ireland. It features in penitential books, canon law, conciliar acta, monastic rules, hagiographies, and in the vernacular legal literature. This article will argue that: (1) when sin carried social repercussions, such as in the cases of murder, theft, and those that were sexual in nature, the concepts of sin and crime were often treated interchangeably in most texts; (2) in the cases of ‘social sins’ penance could sometimes function as a form of punishment, such as exile or forced peregrinatio; (3) penance was valued by the Irish literate elite and it may have become an important aspect of early Irish society by the late seventh and eighth centuries.

A Theological Reflection on the Concept of Sin in Christianity

The concept of sin is a phenomenon that no one can gloss over. It is a reality. It permeates the whole of human existence. All the major religions in the world grapple with it as far as relationship with God is concerned. This article discusses the concept of sin. It looks at it from the point of view of Christianity. The article examines how various scholars have defined sin from their own perspectives. It looks at the types of sin, how sin originated and made its presence in the world and the consequences of sin. Finally, the article accounts for the theological implications of sin. It points out that among other things: sin destroys the relationship between God and the human person; separation from God because of sin leads to death and destruction; the concept of sin necessitated the coming of Jesus Christ to bring salvation and liberation to the world. The article does not use a case study. The author uses the literary approach and therefore uses library sources.

Церковь интровертов. Почему среди нас нет более Иоаннов Кронштадтских

The article is devoted to the issue of contemporary church, perhaps the church of the recent times, to the issue of its parishioners and the characteristics of their psychological disposition, scope of reading, thought and ideas. Where is the marking line that divides them from the “secular life”, from “good laypeople” who also aspire to be moral? We see this marking line in the realization (awareness) of the conception of the sin and the use of this realization in everyday life. The root of difference between the “ecclesiastical traditionalists” and “ecclesiastical liberals”, that are connected with two diverse theologies and two diverse anthropologies, lies in the different attitude to the conception of sin. The traditionalists support the ascetic church doctrine that now more and more penetrates the parishioners’ life, and the liberals, voluntary or involuntary, absorbed the idea of the Man of the New Time, natural man, who due to the newest tendencies is gradually turning into an “unnatural man”. The disappearance of the concept of sin from the public conscience makes it impossible to deliver such sermons as the Saint Holy John of Kronstadt. The church and the laypeople tend more and more to talk past each other, the ecclesiasts turn more introvertive, unsociable and misunderstood by the world. Jesus Christ also spoke about this phenomenon: “If you were from the world, the world would love its own, but I chose you from the world, so the world hates you”. The tragic aspect of this saying becomes more evident in our time that has certain apocalyptic traits.

Heidegger’s understanding of the relation between his ontological concept of ‘being-guilty’ and Luther’s theological concept of ‘sin’

ABSTRACTIn his 1927 lecture ‘Phenomenology and Theology’, Heidegger claims that philosophy is the formally indicative ontological co-direction [Mitleitung] of basic theological concepts. For this claim, he proposes the example of his ontological concept of guilt (i.e. ‘being-guilty’ [Schuldigsein]) as a formal indication [formale Anzeige] which functions as a co-direction for the theological concept of sin. This paper examines how ‘being-guilty’ and ‘sin’ can be related in this way. First, I introduce Heidegger’s notion of formal indication. Next, I explore the ontological meaning of ‘being-guilty’ in Being and Time. Then, I investigate the theological issue of sin with reference to Heidegger’s reading of Luther. Finally, I argue for the cogency of Heidegger’s claim by demonstrating the way in which ‘being-guilty’ can formally indicate and co-direct the meaning of ‘sin’.

James Cone’s Constructive Vision of Sin and the Black Lives Matter Movement

ABSTRACTThe Black Lives Matter movement faces persistent opposition by those who shift the discussion from structural and societal inequality toward individual responsibility. This socio-political outworking of a universalised and individualised doctrine of sin is common amongst White, conservative Christian communities. James H. Cone’s constructive doctrine of sin is an alternative in the contemporary context. For Cone, sin is particularly expressed based on the concrete existence of a community, and its overcoming is bound up in the oppressed’s struggle for liberation and the affirmation of their humanity. This paper explores Cone’s community conception of sin, demonstrating its power to combat the idol of Whiteness and equip churches to take practical steps to ensure that Black lives matter in a White society.

Conquering Megalomania and Despair: a Niebuhrian Response to the Politico-Economic Impasse

Abstract The works of Reinhold Niebuhr contain invaluable examples of how Christian resources can be fruitfully exploited to address urgent economic and political issues. The ideas of sin and continuous redemption, which arguably belong to the core of the Christian faith, are creatively translated by Niebuhr, so that they can be included in public debates and interdisciplinary dialogues. In this article, his conception of sin as the perversion of the will-to-live into the will-to-power is endorsed. Its counterforce, it is argued, is human love infused with divine love. Love is, therefore, not a simple possibility, which can be applied to our economic and political problems. Instead, it is the impossible possibility, the ultimate and critical perspective from which prevailing forms of justice and philanthropy are judged. Through the public theology of Niebuhr, the ideal of love becomes a universally valid alternative to the rationalist and naturalist approaches to human morality.

Introduction

Introduction

Freedom from the Self: Luther and Løgstrup on Sin as “Incurvatus in Se”

Abstract The aim of this paper is to compare Martin Luther and K. E. Løgstrup on the theme of sin and grace, and to argue that while Løgstrup wanted to stay close to Luther in many respects, he nonetheless provides a secularized version of Luther’s picture, according to which we are liberated from our sinfulness not by God’s grace, but by our ethical encounter with other people. This then raises the question of whether Løgstrup’s approach can work, and thus whether this secularized alternative can be made stable and coherent. We begin by focusing on central themes concerning Løgstrup’s relation to Luther. We then outline the key features of Luther’s conception of sin and grace that were important to Løgstrup , and then consider how he develops that conception in a secularized manner. Finally, we discuss problems that might be raised for Løgstrup’s position.

The concept of sin in the Hebrew Bible

AbstractThis essay offers an introduction to the study of sin as a concept in the Hebrew Bible, first via an overview of past scholarship, then through a discussion of four salient issues in sin's definition based on the biblical texts. Previous approaches can be broadly classified by their emphasis on the terminology of sin in Biblical Hebrew, the theology of sin in the Hebrew Bible, or the history of sin as a concept in ancient Israel, with or without a narrower thematic focus. Since the Hebrew Bible is a composite text preserving a variety of views, a proper approach to the biblical notion of sin needs to account for these competing views. This variety in the biblical discourse on sin can be illustrated with respect to at least four issues: the basis of sin's definition; the nature of sin as an act, a state of guilt, or a propensity toward evil; the role of intentionality in sin; and the interplay between individual and corporate notions of sin. The multiplicity of views on these issues preserved in the Hebrew Bible reflects the conceptual diversity that existed in ancient Israel.

Deadly Sins, Addiction, the Demonic, and Spirituality

Deadly Sins, Addiction, the Demonic, and Spirituality Dennis Sansom (bio) In this essay, I argue that the classical Christian teaching on the seven deadly sins, and a particular theological understanding of the demonic, can help clarify the power of addiction which begins with the corruption of thoughts about desires. If not rechanneled in the direction of a life of charity toward others and God, these desires can be overcome by perverted aims and goals. In the process, a person struggles against an adversarial imposition of destructive thoughts, and consequently, the best correction and remedy to this process is the restoration of one's mind and life purpose. The practice of habitual prayer and fasting can renew the mind with that of the Spirit, and thus enable a person to regain charity and a life lived in communion with God, and to fulfill one's created purpose. To accomplish this, I first present a brief overview of the main teachings on the deadly sins, emphasizing insights found in Evagrius of Pontus and Saint Thomas Aquinas. This is followed by an analysis of several explanations of why people become addicts, and in particular, why they enter the state of a deadly sin. I also discuss the possible role of the demonic in understanding deadly sins and addiction by gleaning from three theological accounts (Evagrius, Saint Thomas, and Karl Barth) several relevant conclusions. I close with a theological account of prayer and fasting as ways to prevent and possibly remedy the corrupting effects that the deadly sins and addiction can have on thought processes. DEADLY SINS Teachings on the deadly sins date back to the fourth century, and though it appeared they had been forgotten starting around the 18th century with the Enlightenment, within the last thirty years there has been a renewed interest in them, not only for what they tell us about the Byzantine and medieval periods but also for their insights into human nature and the various problems we perennially face.1 The concept of sin is more comprehensive than a deadly sin. Many sins would not be considered deadly. For instance, adultery is a sin but lust is considered a deadly sin. Even though the particular act of adultery may cause [End Page 62] great harm to people, a life captured by lust is more ruinous to the person. A deadly sin is a vice, a perverse way of living that not only harms human life, it imperils it. For example, if we are gluttonous with our appetitive drives, we destroy our health and chance to achieve our life goal. Moreover, the vices do not directly cause us to die, rather, they lead to death. While gluttony does not kill a person, the resulting heart disease or diabetes can cause death. Gluttony is a perverse thought process and will that prevents people from rightly ordering their lives toward proper aims that lead to fulfilling lives. They can be called capital vices. The word capitis (from which the English translation "deadly" comes) refers to the head. That is, vices begin in people's head, in their thinking, in their aims and intentions. They corrupt human life because they involve perverse aims. Perhaps the first teaching found comes from the fourth century theologian and monk Evagrius of Pontus. He describes eight deadly thoughts: gluttony, fornication, avarice, anger, sadness, acedia, vainglory, and pride.2 They distort the natural thought processes toward ruinous consequences. "The mind receives naturally the mental representations of sensible objects and their impressions through the instrumentality of [the mind's ability]."3 The mind takes the form of the external object and records it as a copy of the experience. There are three kinds of thoughts: human, angelic, and demonic. The mere mental construction of a representation of an experience is a human thought. An angelic thought clarifies the goodness and divinely given purpose of the objects of experience; however, a demonic thought corrodes a mental representation and consequently leads to a destructive way of thinking about the world, ourselves, others, and God. These thoughts are not mere misunderstandings or reflections on actual objects or features of the world, instead, they are perversions of mental representations and thus are...

Sin, Authority, and Community in 1 John

The author of 1 John addresses the serious schism within the community of faith. As he calls his readers back to the received Johannine tradition, he reminds them that sin has the power to damage their fellowship with each other and their fellowship with God and Jesus. He argues that sin is still a reality in the life of the Christian that must be dealt with, and he uses the concept of sin to characterize the divisive apostasy of those who have left the community.

Heidegger, Luter i problem grzechu

Heidegger’s Christian origin had a decisive influence on his philosophical thinking, as he himself admits. For some time he was even considered as a Christian thinker. In Marburg, inspired by the biblical theologian R. Bultmann, he applies his philosophical interest to Protestantism. He participates in meetings and seminars on the problems of Protestant theology. A particular expression of his interest in Protestant theology is noted in the presentation of a lecture on The Problem of Sin in Luther during the Bible Exegesis Seminary at Bultmann’s. Among others, he was also inspired by Protestant theology in his work Being and Time . His concept of sin described there is essentially different from Luther’s concept. Probably under the influence of the Protestant understanding of faith and the experience of faith in the early Christianity, Heidegger turns away from Catholicism, what he expresses in a letter to his friend Engelbert Krebs, although he never officially leaves the church.

헤르만 바빙크의 『개혁교의학』에 나타난 죄 이해

헤르만 바빙크의 『개혁교의학』에 나타난 죄 이해

Concept of Sin in Herman Bavinck`s Reformed Dogmatics

Concept of Sin in Herman Bavinck`s Reformed Dogmatics

Postcolonial and Liberation Theologies as Partners in Praxis Against Sin and Suffering: A Hermeneutical Approach in Asian Perspective

In their hermeneutical reading of the Bible, postcolonialism and liberationism have some differences. Liberationism can be seen as a ‘canon within canon approach’ because it has some certain favoured texts, such as the Exodus event and the Nazareth Manifesto. By contrast, postcolonialism can be seen as a ‘canonical approach’ since it is broader in its approach to Biblical interpretation. With a critical lens, the latter hermeneutics tries to read the whole Bible, including the imperial texts.1 Yet, both hermeneutics have common goals of liberation, working toward ending domination. Both endorse the oppressed as the prime site for theology and praxis.2 The main aim of this publication is to employ both hermeneutics as partners in praxis. Using postcolonial and liberation hermeneutics, this paper will explore a theological concept of sin and suffering and three aspects of liberation — holistic liberation, exclusive liberation and inclusive liberation. It will be affirmed that postcolonial theology of liberation is not just liberation of the oppressed, but it is liberation by the oppressed for the mutual benefits of both the oppressed and oppressors in a postcolonial Asia.

Maldad y pecado en la General Estoria de Alfonso X el Sabio

En este trabajo se estudia la aparición del mal y el pecado en toda la General Estoria de Alfonso X el Sabio; se investiga su dependencia de varias clasificaciones medievales y su relación con la concepción de pecado en las obras jurídicas alfonsíes (Setenario, Partidas). También se analiza el juicio moral que merecen a los redactores los diferentes ejemplos de mal comportamiento humano. Cada pecado o vicio se analiza mediante ejemplos textuales que muestran cómo la presentación de las actitudes humanas y el juicio de los redactores presentan un alto grado de homogeneidad a lo largo de la obra.

Contextualising ‘Sin’ in Chinese Culture: A Historian's Perspective

Is the Christian teaching on sin a ‘stumbling block’ to Chinese accepting Christianity? This paper critiques the notion that Chinese have difficulty comprehending ‘sin’ because of the culture's long-standing belief in the humanistic potential for self-perfection without any reference to the divine. This view of Chinese culture has been too narrow and does not account for the fact that Chinese religious traditions have always had at their disposal a wide variety of resources to comprehend the Christian concept of sin. Incorporating a history-of-practice perspective can contribute to a more productive balance between the representation of Chinese culture and its actual practice and avoid the current tendency to posit Western theology against a narrowly constructed and idealised version of Chinese culture that is severed from both historical and present-day realities.

The concept of sin in Kierkegaard: A study from the works "The Concept os Anxiety" and "The Sickness Unto Death

The concept of sin in Kierkegaard: A study from the works "The Concept os Anxiety" and "The Sickness Unto Death

Roots of Sin and Destruction of the Religious Education in the Shia Belief

<p class="apa">The religious Education is one of the key components of the present age detachment from which poses numerous problems for the society Islamic. One of the factors effective in the destruction of the religious Education is the roots of sin avoiding which can lead to the improvement of the religious Education of the members of the society. Thus, the present paper is aimed at familiarization with the most important roots of sin and its impacts on the destruction of the religious Education based on Islamic teachings In the Shia Belief. In order to achieve this goal, By means of a descriptive-analytical method, it has been attempted to look into the concept of sin and the religious Education and the most important roots of sin paving the way for the destruction of this lifestyle, so that according to them the members of society will be led towards a religious Education which will result in a society enriched and adorned by religious culture. <strong></strong></p>