Dogmas Of Faith Research Articles

Theological facets of the doctrine of crime (some thoughts on the new monograph by Professor I. M. Ragimov)

The article notes the undeniable scientific value of the new monograph by Professor I. M. Ragimov, rich in extraordinary thoughts, which is also manifested in the fact that from its pages the author speaks not only and not so much about something within the scope of the subject of research, but mainly something meaningful in the field under consideration. The advantage of the monograph is also seen in the fact that the author, considering certain theological or historical aspects of crime and punishment, reveals to the reader previously unexplored facets of these teachings in the Scriptures, demonstrating his brilliant knowledge of both the fundamental provisions of the Old and New Testaments, the Koran, the Vedas and the Tripitaka, as well as such monuments of the legal culture of antiquity, like the Laws of Hammurabi, the Code of Ur-Nammu, the Laws of Manu, etc., excerpts from which are harmoniously woven into the fabric of the text of the work. At the same time, analyzing certain moral and legal views of the Bible, I. M. Ragimov proceeds not only from his own understanding, but also from the postulates of general, comparative and dogmatic theology, which testifies to the author’s extensive knowledge in the field of scholastic church teaching about the Almighty and the dogmas of faith. Another distinctive feature of the reviewed book is that, for all the scientific intensity of the title, its content is much broader and richer. In particular, considerable attention is paid to purely criminological aspects, including the role of Abrahamic religions in preventing certain types of crimes, minimizing deviant behavior in society, forming the idea of proportionality of punishment for what they have done, etc.

Apophatic Character of Christian Creatology According to Vladimir N. Lossky

According to Vladimir N. Lossky, one of the most eminent Orthodox theologians of the twentieth century, the Christian doctrine of creation does not constitute something like a philosophical preambula fidei, but is a dogma of faith, since its subject is the God-Trinity, and the difference between the Creator and the creation is in its essence inaccessible outside the Revelation accepted in faith. This truth has a radically apophatic character, founded on the apophatic mystery of Trinitatis, presentation of which is the purpose of the present text. Therefore, issues such as creatio ex nihilo, the absolute freedom of the creative act, the Trinitarian character of creation, creation in the perspective of theosis will be examined in turn. The whole will be crowned with a synthetic recapitulation of the most relevant issues, exposing the profound apophatic nature of the Lossky’s creatology.

Religion of Faith vs. Faith of Religion: Rabbi Yosef Albo's Practical Approach for Determining Dogmas of Faith

Religion of Faith vs. Faith of Religion: Rabbi Yosef Albo's Practical Approach for Determining Dogmas of Faith

El auto sacramental de El caballero de Gracia (BNE/mss. 16568): cruzada espiritual sobre las tablas

El auto sacramental de El caballero de Gracia es una obra que se ve influenciada por toda la situación cultural, social e historia de su época. De autor desconocido, se trata de un texto profundamente antiluterano que pretende difundir los dogmas de la fe católica entre los espectadores al tiempo que batalla contra las ideas reformistas que empezaban a difundirse entre la población. Para ello, insiste en retratar las herejías del lado del demonio y reforzar el dogma de fe a través de los personajes y alegorías de los pasajes más representativos del Nuevo y Antiguo Testamento. La escena se convierte en un púlpito sobre el que los actores predican la palabra sagrada y la hacen asequible para el espectador de la época.

LA FILOSOFIA COME VISIONE DEL MONDO

EnglishIn the present essay is discussed the necessity of philosophy as critical Weltanschauung i.e. a critical vision of the world. A philosophical error is much more dangerous than a mistake made in other areas of human knowledge. A world without Philosophy is in danger of becoming dogmatism. Philosophy questions the scientific postulates, moral principles, the dogmas of faith and puts everything under the critical scrutiny of reason. Through skepticism, philosophy prevents totalizing and totalitarian visions of world, political and social ideologies, and requires a continuous exercise of a critical reason. portuguesNo presente ensaio se discute sobre a necessidade da filosofia como Weltanschauung critica, ou como visao critica do mundo. Um erro filosofico e muito mais perigoso do que os erros em outros âmbitos do conhecimento humano. Um mundo sem filosofia se encontra no perigo de tornar-se dogmatico. A filosofia interroga os postulados cientificos, os principios morais, os dogmas de fe e poe tudo sob o escrutinio critico da razao. Atraves do ceticismo, a filosofia preve visoes totalizantes e totalitarias, ideologias politicas e sociais, e requer um continuo exercicio da razao critica. italianoNel presente saggio si discute della necessita della filosofia come Weltanschauung critica, ovvero come visione critica del mondo. Un errore filosofico e molto piu pericoloso di errori in altri ambiti della conoscenza umana. Un mondo senza filosofia si trova nel pericolo di diventare dogmatico. La filosofia interroga i postulati scientifici, i principi morali, i dogmi di fede e pone tutto sotto il vaglio critico della ragione. Attraverso lo scetticismo, la filosofia previene visioni totalizzanti e totalitarie, ideologie politiche e sociali, e richiede un continuo esercizio della ragione critica.

Francisco Maldonado de Silva. Un estudio sobre la religiosidad judaizante ante el tribunal de la inquisición en Lima en la primera mitad del siglo XVII*

El estudio realizado es fruto de una investigación sobre la religiosidad judai-zante en la ciudad de Lima en la primera mitad del siglo XVII a partir del
 análisis de discurso de textos inquisitoriales de la época. En este sentido, setrata de una aproximación al fenómeno religioso judaizante en la Américahispánica, partiendo de sus antecedentes en el judaísmo de la PenínsulaIbérica hasta llegar a la persecución inquisitorial por el delito de judaizar enla Lima virreinal.

New Principles of the Classical Reason <i>(Translated from French by: Liudmila Komissarova)<i>

The classical Reason is too often linked with the conquest of Nature and with modern scientific and technological world. But Bruno Pinchard shows that this kind of philosophizing is a source of freedom in the relation that is endeavored to be established between Faith and Rationality. The classical Reason is equidistant from the might of science and the dogmas of faith. This Reason is an actualization of pure thought. In this perspective, the author declares 12 propositions that would need to be developed with historical proves to be fully justified. Meanwhile, these first steps have a systematic aim, like all the conceptual constructions of classical thought. The paper is concluded with a short “Coda” about the necessity of love to give strength to the reason to achieve ultimate goals of the latter. The translation is made according to the text which is a revised and updated version of the article: Pinchard B. Quelques principes de raison classique. L’Archicube, n° 24, juin 2018, pp. 156–164. Paris: École Normale Supérieure.

С.Л. ФРАНК: МЕЖДУ "БОГОМ ФИЛОСОФОВ" И "ЖИВЫМ БОГОМ"

This article continues the work on the problem of possibility of religious (theistic) philosophy as a combination of rational-logical thinking and intuitive-mystical experience. The investigation of this problem started in the article «S.L. Frank on the nature and essence of the “dogmas of faith”», where the philosopher's position on the question of the limits of freedom was analyzed in the philosophical interpretation of religious dogmas. The issue of the correlation between the philosophical and religious understanding of God, presented in the title of the article, is a natural extension of the investigation of this problem. In the article, Frank's evolution, that began along the path of philosophy with the enthusiasm of Marxism, towards metaphysical transcendentalism first, and then to theism, is traced. It demonstrates how starting with the experience of the reality of the spirit, turning to the concept of “absolute being” Frank made an attempt to understand personal religious experience...

Protestancka monarchia czy prawno-naturalna republika? Niemiecki katolicyzm polityczny wobec kwestii formy i typu państwa u zarania Republiki Weimarskiej

The purpose of this text is the presentation of political discussion between many Catholics around the form of the state (regime) of Germany after World War I and the fall of the Empire of Hohenzollern. Legitimists were supporters of the science of St. Augustine and recognized monarchism as a dogma of faith. Christian Democrats (Zentrum) advocates St. Thomas learning and accepted the republic, if will be Christian. We believe that this theological and political discussions must be viewed in the perspective of the position of German Catholicism in the State. Catholics are 1/3 of the population, and the fallen empire was anti-Catholic, because strongly Lutheran (Kulturkampf). German monarchists viewed the question of regime only from the theological and ideological perspective. Christian democracy viewed this question from a political perspective, searching system that will best protect the rights of the Catholic minority.

Śraddhā in the Bhagavad Gītā: an investigation on the primeval expressions of the contemporary paradigm on heart-philosophy

The Gītā, as it is well known, is an episode in the Mahābhārata when the climactic battle is about to begin. Kṛṣṇa argues in the Gītā that Arjuna should cultivate the necessary śraddhā (faith-in-oneself; mind’s serene asceticism toward the heart) in order to overcome his state of doubts and distress. This essay discusses in what manner the contemporary forms of Environmentalism, such as those found in Eco-Dharma and Deep Ecology, have grown straightforward from the heart-philosophy rooted on the concept of śraddhā as dealt with in the Gītā. Śraddhā is a ground to spirituality and environmentalism. No matter one’s dogma of faith, it is always possible to display the universal soul force called śraddhā. For, when a sincere Christian, Hindu, Muslim, or even atheist, places his or her trust in that which transcends, what they all display is nothing but a form of the universal śraddhā. Being the element that is common to people of different faiths, śraddhā represents the main category for the understanding of heart-philosophy, which encompasses Theology, Spirituality, Eco-Dharma, and Environmentalism.

Towards hermeneutics of substantial change. Between conciliar continuity and tendency to break

In the interpretation of Revelation, as well as, documents of the Magisterium of the post-conciliar Catholic theology, strong tensions and differences have been exposed.They are a consequence of various hermeneutics. Each of the sides claims the right to define “a reform”.However, a careful and critical analysis of the three functioning types of hermeneutics (of absolute continuity, of a break, and of absolute fidelity to the tradition) is not fully satisfactory.In its external form of expression the symbols and dogmas of faith are historical, so with the flow of history they become anachronistic, despite the fact that the essence (the core) of the doctrine is not changed, because it comes from the Divine Revelation and is a subject of personal experience of the faithful. Therefore, a fundamental basis of faith lies in the event of Revelation, namely, the self-giving of the Triune God. Hence the Revelation must be understood not as a statement of truth, but as an event of truth. It is about personal experience of the Resurrected, and not just knowledge or information about Him. Therefore, the language and the manner of communication must be constantly verified and contemporized. While the truth is always not completely grasped. This is why the presented article is a small contribution in developing a fourth type of hermeneutics – a hermeneutics of substantial change, which though would allow to break the continuity at some points, nevertheless would not destroy the identity of faith.

Schwören nach Kant

As Prussian professors had to swear loyalty to the king and allegiance to certain dogmas of faith, Immanuel Kant's critique of oath-taking concerns the very conditions of philosophy itself. Drawing together his scattered remarks on the subject, this article tries to reconstruct Kant's attempt to purify the practice of swearing from superstition on the basis of his doctrine of postulates.

Knowing God by reason alone: what Vatican I never said

AbstractWhile the First Vatican Council (1869–70) decreed that for Catholics it is a dogma of faith that we can have certain knowledge of God by the natural light of reason it was only in the Anti-Modernist Oath (1910) that this knowledge was defined as rationally demonstrable by cosmological arguments.

‘An infallible Fact-Factory Going Full Blast’: Austin Farrer, Marian Doctrine, and the Travails of Anglo-Catholicism

In 1960 the Anglican philosopher Austin Farrer preached a sermon ‘On being an Anglican’ in the chapel of Pusey House which must have amazed his hearers. It began gently enough; but halfway through, the tone changed. Human perversity had rent the unity of the Church with schisms and heresies. How could he, ‘truly and with a good conscience’, stay in the Church of God? ‘Only by remaining in the Church of England’.’ Farrer put down two markers for his Anglican identity. One was stated briefly and with restraint: ‘I dare not dissociate myself from the apostolic ministry.’ It was the other that must have startled his congregation: I dare not profess belief in the great Papal error. Christ did not found a Papacy … Its infallibilist claim is a blasphemy, and never has been accepted by the oriental part of Christendom. Its authority has been employed to establish as dogmas of faith, propositions utterly lacking in historical foundation. Nor is this an old or faded scandal - the papal fact-factory has been going full blast in our own time, manufacturing sacred history after the event.

Northern Italian Confraternities and the Immaculate Conception in the Fourteenth Century

The early fourteenth century marks one of the most significant periods in the development of the doctrine of the Immaculate Conception. Not only did this period witness a profound transformation in the theological understanding of the older feast of the Conception of the Blessed Virgin Mary, but it also brought about the active engagement of the laity in its celebration. In northern Italy the first lay confraternities dedicated to celebrating the feast of the Conception were founded in the 1320s and 1330s under the direction of the Franciscans, then the greatest advocates of the immaculist cause. This coincidence between the theological definition of Mary's conception, lay participation in the feast's celebration, and Franciscan sponsorship of confraternities raises interesting questions about the nature of lay piety and the role of lay associations in disseminating religious beliefs.The question of when certain religious beliefs and their theological formulations become known and understood by the majority of the faithful is complex, particularly in the case of the Immaculate Conception. No explicit mention of Mary's sinless conception exists in Scripture or in apostolic teaching. Belief in the Immaculate Conception emerged only gradually, through centuries of reflection and disputation, and was not proclaimed a dogma of faith until 1854. This gradual unfolding of the doctrine has meant that identifying the shift from a general reverence for Mary's conception to an explicit belief in the sinlessness of her conception has proved difficult. A second difficulty is that for centuries the qualifier ‘immaculate’ was not attached to the name of the feast. During the Middle Ages the feast was referred to simply as the ‘Conception of the Blessed Virgin Mary’ The mere observance of the feast, therefore, tells us little about what the faithful actually believed.

Bioethical considerations on cloning and twinning.

The subject of cloning has had a deep impact on both public opinion and the scientific community, asking themselves about its meaning, its possible extension to humans, its potential applications and implications.Cloning was often presented by the media as a technique that would allow perpetuating oneself.The resulting impact of cloning on public opinion might be interpreted, in part at least, as making real the dream of reincarnation.In the Christian faith cloning, as a hypothesis of reincarnation, has no place, since the soul is already immortal, while the body dies (excepting its reunion with its soul on the resurrection of the last day).Thus a person's immortality is a dogma of faith for the believer, but only as immortality of the soul, that will rejoin its body only at the end of earthly time, while in our “earthly time” the body is-mortal.The body's mortality is part of natural biological processes. Only in primitive organisms, such as bacteria, and in organisms reproducing through scions or similar processes (as farmers and florists well know) it is harder to set a definite moment for the birth or death of a single individual. But in sexually reproducing higher organisms, such as we are, the cycle of individual life is clearly encompassed and expressed by the well-known sequence whereby each individual “is born, grows, reproduces and dies”.If we consider the individual in all its manifestations – what we geneticists call the “phenotype”, resulting from the interactions between genotype and environment – each subject is undoubtedly endowed with his individuality.The repetition of the very same genotype does not mean repetition of the same individual, as clearly evidenced by the observation of identical twins (monozygotic, i.e., both derived from the same fertilized egg, the zygote) who, much as so closely resembling each other, are each endowed with his or her unique individuality.

Neoliberalism is not a dogma of faith

No abstract availableRealidad: Revista de Ciencias Sociales y Humanidades No. 29, 1992: 485-516

‘Overmuch Blaming of the Clergy’s Wealth’: Pecock’s Exculpation of Ecclesiastical Endowment

The life and works of Reginald Pecock continue to fascinate, though they are a well-reaped field from which little new can be gleaned. Students of Pecock have naturally concentrated on the sensational and significant aspects of his career and writings: political historians on his trial and deposition, and the political motivations which may have lain behind these; ecclesiastical historians, following Gascoigne, on his defence of the abuses of the late-medieval Church, especially of non-preaching and non-resident bishops. Historians of thought have seen a modern rationalist exalting thejudgement of reason above the dogmas of Faith and Scripture. Historians of doctrine have been concerned by his rewriting of the Apostles’ Creed, omitting the descent into hell. Biblical historians have questioned whether he used the later Lollard Bible, or undertook his own translation of the Vulgate. Protestant historians have with Foxe claimed as their own a bishop whose attack on the Lollards paradoxically demonstrated his close affinity with them; the less evangelically committed have praised a tolerant protagonist anxious to enter into dialogue with his opponents rather than to coerce them with ‘fire, sword or hangment’. Historiographers have welcomed a scholar possessed of a Renaissance sense of history. Linguistic historians have detailed his contribution to the development of the English language by his pioneering use of it as a vehicle for theological assertion.