Dogmatic System Research Articles

The Mandatory and Default Regulation in Hungarian Company Law – A Decade of Experience

Abstract 314The option to deviate from a legal provision has been problematic for company law. The theoretical background of legislation is rooted in the interpretative models of company law: the investor model favouring the interests of its members (shareholder theory) and a contractual model which takes into account the stakeholders in the business relationship with the company (stakeholder theory). This article reflects on the development of the regulation’s nature of Hungarian company law; the legislator implemented a fundamental change in the central element to the governance of company law in 2013. After the modification of central regulation concept of Hungarian company law, the role of the judiciary shifted to the classification of the different default-mandatory rules. This article investigates the development of the new company law regulations concept, and the related judicial practice, and also approaches the topic from the view of interests (of creditors, employees and members), striving to create a coherent dogmatic system.

„Religia przyszłości” Maurycego Straszewskiego w perspektywie współczesnych przemian religii i religijności

The category of ‘religion of the future’, which was the subject of Maurycy Straszewski’s philosophical inquiries, is also present in contemporary philosophical, theological or anthropological discourse. Straszewski emphasised that culture, scientific progress and the history of philosophy are inextricably linked to the history of religion and theology. He emphasised the importance of religious needs for the very emergence of dogmatic systems as well as philosophy. Nowadays, we deal with secularisation, on the one hand, and a kind of revitalisation of religion, on the other. The current revival of religiosity differs from earlier ones in its global scope and its original forms, and also involves a kind of ‘suspension’ of the previous determinants of religion, such as dogma, authority, cult, orthodoxy.

Activities of the court to investigate the circumstances of criminal proceedings and their assessment under the laws of Ukraine

Sand investigates the procedural possibilities of the court to investigate the circumstances of the criminal process at the trial stage, by analyzing the current criminal procedural legislation of Ukraine, judicial practice, the positions of scientists, as well as by using modern methods of scientific knowledge (dialectic, systematic analysis of legal norms, comparative, statistical, synergistic, hermeneutic, structural, and formally dogmatic system). It also clarifies the essence of scientific and legal categories such as "circumstances of criminal proceedings", "verification of evidence", "evaluation of evidence", etc. It was concluded that during the trial the evidence is examined in accordance with a certain procedure and with the participation of the participants in the criminal proceedings, who have the right to ask questions, draw the attention of the court, lodge appeals, etc. Investigative (search) actions have been identified as the most common procedural means of examining evidence in criminal proceedings. It is emphasized that the evaluation of the evidence by the court, unlike inspection, is not combined with any practical action and is a purely mental, logical activity, which aims to determine the admissibility, relevance, reliability, value (strength) of each.

КИЇВСЬКА ШКОЛА ПЛАКАТУ ЧАСІВ ПЕРЕБУДОВИ: ВІЗУАЛЬНА МОВА І ЗМІСТОВНЕ НАПОВНЕННЯ

Purpose: to analyze the specifics of the Kyiv poster school of the Perestroika period. Methodology. Historical-comparative and art-scientific methods of analysis were used for the research. Results. The Perestroika period saw the final transformation of Ukrainian poster techniques and tools: from dogmatic system of Soviet school of visual arts to polystylistics of social, political, ecological and cultural posters at the time of fundamental social changes. Each of the major regional schools of the Ukrainian poster genre met the turning point of the era in accordance with its deeply rooted tradition or unconscious inertia. Appeal to the previously forbidden themes, repositioning of the theme of Ukrainianism in the poster, unexpected technical and artistic solutions, gravitating towards the smooth concepts of European poster movements – all this was presented and interpreted in terms of regional specificity. The attention of this study was focused on the Kyiv school. External and internal influences on the work of the Kyiv masters were analyzed. It was determined which themes were most often reflected in the posters and what were the stylistic changes. Scientific novelty. For the first time was covered the specifics of the Kyiv poster school and how it interacted with other poster schools in Ukraine. Practical significance. The study allows us to expand our knowledge about the activities and artistic features of the Kyiv school of posters during Perestroika. The findings can be used in further research of Ukrainian poster art.

MODERN UKRAINIAN PENTECOSTAL THEOLOGY: FROM HISTORY OF DEVELOPMENT TO CONTENT OF RESEARCHES

The article reflects the main historical stages of the formation of Ukrainian Pentecostal theology over the past thirty years: from the “birth” of the first church schools to the defense dissertations of doctoral level. Author has presented connection between post-soviet Pentecostal dogmatic system with evangelical traditional of dispensationalism and literal hermeneutic method in study of the Bible. Obviously, that Pentecostal Churches were strongly influenced through the Baptist Bible Courses in Moscow, because many Pentecostal leaders completed them. The author demonstrated the role of Bible Seminaries founded in independent Ukraine by western missioners of leading church`s unions, like the Assembly of God and the Church of God. The article identifies two models of the Pentecostal education (“church” and “academic” approaches) that address to the different needs of church society. “Church” type of theological education tries to teach important topics connected with applied questions of church ministry. However, this approach has a weak side hidden in methodology of research. As a result, not all research papers completed by graduates of the church-oriented school are interesting for Ukrainian scientific society. For control of quality in Ukrainian theological schools, EAAA was founded. Another direction of the development of the Ukrainian pentecostal theological model thinking is the “academic model” of theological education, that today develops in cooperation with state institutions. Through the analysis of the topics of defended dissertations, the author identifies key trends in the development of the Ukrainian Pentecostal movement. Among key topics, there is introspective research of the own roots, reasons of spreading alternative church movement in USSR, and its place on the World religious map. Like prognostic conclusion of all the text, the author identified several topics that may be interesting for Western academic partners, like “theology of Maidan”, “Church peaceful strategies for East of Ukraine” and “Ecological theology in light of Chernobyl’s tragedy”.

The Need and Ways of Integration in Christology

&. e need for multiple integration in Christology as well as the Christologicalcorrelation of all theology must not raise any doubts nowadays. As we haveseen, this is supported by the clear indications of the last Council as well as bythe multiple tendencies that can be seen in the post-conciliar renewal of theology.e Christological correlation of theology profoundly corresponds notonly to its unity, but also to its return to biblical sources, to apostolic traditionand its kerygmatic character, the proclamation of the mystery of salvation andthe call to faith. Similarly, the systematic integration of Christology itself, thegreater link between biblical and speculative Christology and the mystery of theIncarnation and the mystery of Redemption allow it be possible to make fromthe mystery of Christ the central theme of the entire lecture on dogmatic theologyand, more importantly, to show Christ and his salvific works as eternallyliving and highest value in which we are involved and to which we are to makea full consecration. e integration of the different directions of Christologybetter reflects the unfathomable richness of the revealed truth about Christand the history of constant efforts of Christian thought to penetrate this truthmost deeply. It also takes into account the specific circumstances that haveled to the gradual clarification of the various aspects of the mystery of Christin dogmatic definitions. Finally, it emphasises the fact that one and the sameChristian faith has been expressed over the centuries in different traditions in theEast and West, and that there has almost always been a variety of theologicalapproaches to one and the same Christological dogma. erefore, such an integrationof Christology is of great importance for the preparation of ecumenicaldialogue and the proper exposition of the problems of theological pluralism andreinterpretation of dogmas.3. However, it is difficult to find any ideal way to achieve this correlation and integration.Attempts made so far show many different possibilities, each of which has its advantages and disadvantages. As for the Christological correlationof the whole theology, especially the dogmatic, one can take Christology – thescience, the work and Christ Himself – as the starting point for the lectureof all other theological treatises because the whole salvific economy of God wasrevealed to us fully only in the mystery of Christ. It is also possible, followingthe traditional dogmatic system, to consider Christology as a central theologicaltreatise and to show that the whole revelation of God and the history of salvationwere directed towards Christ, that in him they found their full realisation,and that the further history of salvation in the Church in the world until thesecond coming of the Lord is the continuation of Christ’s salvific work andderives its meaning and effectiveness from the mystery of the Incarnation andRedemption. e systematic integration of Christology itself can also take ondifferent forms. It is possible to move from Christ’s work, His words and deedsto His person, or from Christ’s person to His work. In other words, it is possibleto begin by showing what Christ has done, and then analyse who he was, or viceversa. e first way is probably more in line with the biblical phenomenologicalcharacter of the latest approaches to Christology. e second follows the lineof traditional concepts.Integration in the historical direction can also be carried out in differentways. e prospective method recommended by the Council can be adopted,i.e. to show the gradual development of the revelation of the mystery of Christin St. and N. e Testament and the development of an awareness of faith in thismystery in the history of the Church up to the present day, the formation of differenttraditions and many theological approaches, while preserving the essentialidentity of faith, is precise where necessary in symbols of faith and dogmaticdefinitions. It is also possible to use a more traditional retrospective method,i.e. to present today’s awareness of the Church’s faith in the mystery of Christwith various theological controversies and emerging problems, and, going backthrough centuries of Church tradition and the development of theological thought,to show the whole historical-biblical background of Christian Christology. iswill prove its identity and at the same time its constant development and richnessof views. us, theologians, lecturers and textbook authors have differentpossibilities to implement the postulates of correlation and integration. elack of one ready-made model in this field as a result of the ongoing processof post-conciliar renewal of the entire theology sometimes gives rise to someanxiety. However, it is a creative anxiety, protecting against routine and ossification.is situation makes it necessary to rethink and adapt the lectures on thecentral mystery of Christianity to the current conditions and needs of the listenersin order to revive their faith and commitment to the salvific work of Christ.

Conservatism among Merchants? Codification and Customary Mercantile Law Traditions in the Netherlands (19th-20th Century)

After the French Revolution, the codification movement led to the introduction of the Dutch Civil Code and the Commercial Code of 1838. These codifications were generally regarded as the bedrock of a dogmatic system in which little space was left for customs and customary law. Mercantile jurists, such as Holtius and Levy, were opponents of the legalistic approach of the new codifications. They tried to separate mercantile law from civil law in order to protect mercantile law from excessive legalistic influences. According to them, mercantile law was characterised by internationality, custom as its main source of law, continuity through an extended mercantile legal history and by good faith and mutual trust between the merchants. Out of these, the historicity and homogeneity of a strong community of merchants are particularly in line with a traditional and conservative view on society. Holtius and Levy, however, had little in common with their Christian-conservative contemporaries. On the one hand, they rather seemed to foreshadow the kind of liberal-conservatism as expressed by Hayek during the 20th century. On the other hand, their ideas have much in common with different lex mercatoria –traditions developed by authors as Goldman and Schmitthoff. On the aspects of historicity and internationality Holtius and Levy seem to have much in common with Hayek whereas concerning communality and the legal nature of customary law there are more similarities with the lex mercatoria-traditions.

“The Golden Age of Patristics”: Hellenophonic Patristic Discourse in the 4th–6th Centuries

In the early 4th century the Roman Empire suffered a number of important socio-political changes. TheEdict of Milan (313), having recognised in full the existence of the Church and its rights for worship, declaredreligions toleration, and put the end to the era of persecutions, but at the same time actualised and reinforced thestruggle of ideas between Christians and pagans. This controversy between Christians and pagans contributedimmensely to process of the becoming of Christian intellectual culture. In order to answer the most burningquestions and challenges of the time, the fathers of the Church deepened understanding and interpretation ofthe message of the Bible, created a large moral and ascetic literature, designed the dogmatic system. The mainpurpose of the present study is to specify the origins and main directions of patristic thought. In order to dothis I examine how fathers of the Church solve complex philosophical and theological issues, focusing on theepistemic aspect of the issue.According to the patristic tradition, the first step to acquire the true knowledge is to cleanse the self fromevery impurity of sin and passions. It is attained through keeping God’s commandments and maintaining asceticefforts. The sign of correct spiritual growth is a specific ability to penetrate into nature of things, which thefathers call “διάκρισις”. The fathers of the Church and Christian writers of the epoch recognise this ability asa religio-intuitive. One who receives this gift of divine grace becomes able of self-knowledge, distinguishingbetween good and evil, and understanding of the will of God. A Christian who possesses it becomes fully awareof personal spiritual condition, and as a result becomes capable to make the right choice of the way of salvation.There are two sources of the knowledge of God: natural (from the experience of being into the world) andsupernatural (divine revelation). The cognitive process therefore has two major aspects: sensual and speculative.The senses allow knowing God from his creation, as the mind or intellect enables man to contemplating ofincorporeal. The latter aspect enables one to self-knowledge or introspection and contemplation of the mind orsoul, which has been created in the image and likeness of God.The clarification of the Hellenophonic patristic discourse in 4th–6th centuries, on a large scale, allowsreconstructing another important phenomenon of this period, known as the “Golden Age” of Patristics.

Scientific rationality and “reduction to the theology”

Журнал «Вопросы теологии» — международный академический журнал по теологии. Журнал ориентирован на развитие всех направлений и областей, входящих в исследовательскую отрасль «Теология», прежде всего в том варианте, в каком она развивается в светских вузах и научно-исследовательских структурах, а также в духовных академиях.

Ralph Ellison’s Invisible Theology by M. Cooper Harriss

Religion & Literature 160 points out small allusive patterns in the Wake, reads those concerns back into Joyce’s larger body of work, and returns to show the prevalence of each theme in the Wake as signaling larger Irish cultural and social experiences from the 1920s and 1930s. Van Mierlo sets Issy’s response to her brother Shaun’s sermonizing next to the “Naussica” episode of Ulysses in order to highlight the extent to which women in the Wake are “subject to the terms of a religious culture that promotes a range of conflicting, and therefore often impossible, ideals” (105). Issy, however, repeatedly manages to “outwit her interlocutors with her slippery language, often appropriating images from the very religious culture that seeks to contain her” (117). Joyce depicts that culture as growing even more constrictive in Book IV of the Wake, which offers a vision of Ireland shaped by the Catholic agenda of De Valera’s conservative 1937 constitution. Van Mierlo reads the final pages of the Wake as evoking the new constitution and its articulation of “the permanence of the marriage vow”; if Ireland reawakens in Book IV as a new member of the nations of Europe, it also finds itself in “a scenario whereby one dogmatic system of thought simply cedes to another” (131). Though she insists on the Wake’s refusal “to assert a coherent counter-theology or philosophy with which to confront or combat dogma,” Van Mierlo repeatedly returns to the immediacy and intimacy of the novel’s language (49). The cultural frames of reference uncovered in James Joyce and Catholicism may not bring to light a clear position from which Joyce believed dogma could be overturned, but Van Mierlo leads the Wake’s readers to witness a wider spectrum of human experiences within and creative responses to those modes of Catholic belief. Nikhil Gupta University of Michigan Ralph Ellison’s Invisible Theology M. Cooper Harriss New York University Press, 2017. xi + 265 pp. $30 cloth. Literature sings through allusions. At its best, literature mobilizes the sounds, connotations, and denotations of language to help us see and feel the world anew, and to imagine it otherwise. Ralph Ellison’s fiction is rich in allusions, not only on the surface but at its very core. Scholarly analysis, with its imperative to break apart, categorize, and explain, would seem to do a disservice to Ellison’s texts, pulling away from what gives them great- BOOK REVIEWS 161 ness. M. Cooper Harriss proves this need not be so. His brings varied tools of scholarship, from archival research to cultural studies to close reading to theorizing, and directs them at Ellison’s allusions. In a sense, Harriss takes Ellison on his own terms in a way that few critics take their objects of criticism , in a way that seems apt in a moment when criticism looks to push beyond “the limits of critique,” holding up for appreciation the allusions dear to Ellison, calling attention to their power rather than explaining them away. Central to Harriss’s study, and its organizing concept, is invisibility. Urging readers to think beyond the anodyne reduction of invisibility to that which is overlooked, Harriss tracks the way Invisible Man resonates with Biblical passages mentioning invisibility, with Enlightenment anxieties around invisibility , with invisibility in indigenous African traditions, and with invisibility as it circulates in popular culture today, for example around the ethics of drone warfare. Ellison knew his Bible well, but he likely did not have all of the Biblical instances of invisibility that Harriss points to in mind, nor did he know all the other sources to which Harriss points. But that is irrelevant: Harriss is following Ellison’s lead in opening the great author’s work to the cultural texts that form it and to which it responds, and Harriss uses Invisible Man to speak to concerns of the present. In this way, Harriss’s book takes seriously the richest sense of invisibility: what is visible in Ellison’s texts is less important that what is present but unseen, the way Ellison’s texts intervene in specific cultural landscapes. For Harriss, a very important but previously neglected aspect of Ellison’s biographical and textual world...

The Dregs of Romulus. Stoic Philosophy in Cicero’s Pro Murena and De Oratore

The dregs of Romulus reviews the evidence for Cicero’s attitude toward Stoic philosophy in the speech pro Murena, in letters of 61-60 referring to Cato, and in de oratore. None of these texts expresses any direct opposition to the core postulate of Stoic ethics, viz., that only what is honorable is good for a human being. What we do find in this group of works is a concern that adherence to a dogmatic system of ethics (1) impedes political communication, and (2) strips away the flexibility of application that is required for moral decision-making in complex situations. Cicero’s own stance as a philosophically trained politician is defined accordingly. The dregs of Romulus reviews the evidence for Cicero’s attitude toward Stoic philosophy in the speech pro Murena, in letters of 61-60 referring to Cato, and in de oratore. None of these texts expresses any direct opposition to the core postulate of Stoic ethics, viz., that only what is honorable is good for a human being. What we do find in this group of works is a concern that adherence to a dogmatic system of ethics (1) impedes political communication, and (2) strips away the flexibility of application that is required for moral decision-making in complex situations. Cicero’s own stance as a philosophically trained politician is defined accordingly.

Aristotle and the Pythagorean Myths of Metempsychosis

This paper aims to analyze the tradition of the theory of the immortality of the soul and its metempsychosis, with the intention, on the one hand, of determining whether it can be traced back to the practice and doctrine of proto-Pythagoreanism, and on the other hand, of understanding to what extent it has contributed to the definition of the category of Pythagoreanism throughout history. The oldest testimonies attributing that doctrine to Pythagoras suggest two different hermeneutic routes. First, although old, the theory of the immortality of the soul, apocalyptic by its very nature, does not imply the existence of a dogmatic system of beliefs. That is to say that throughout the various strata of the Pythagorean tradition, the concept of this immortality significantly differed. Second, as a result of the first route, it turned out to be necessary to verify how the reception of the theory by later sources contributed to the construction, through it, of the category of Pythagoreanism. The testimonies of Xenophanes, Heraclitus, Ion and Empedocles suggest that metempsychosis is quite an old theory, corresponding to the proto-Pythagorean stratum. One finds in Aristotle the most explicit testimony of the existence of a proto-Pythagorean theory of metempsychosis: the use of the term mýthoi to refer to the Pythagorean doctrines of the soul suggests that Aristotle considered them sufficiently old, and therefore in all probability proto-Pythagorean. The Aristotelian lexicon ultimately will reveal proto-Pythagoreanism as the source of the doctrines of the immortality of the soul and its transmigration.

THE ECCLESIASTICAL COUNCIL OF MANAZKERT AND THE DOGMATIC SYSTEM OF THE ARMENIAN CHURCH

In the history of the Armenian Apostolic Church there is a dogmatic document of exceptional clarity and integrity in which its doctrine is set forth as a complete system. We mean 10 anathemas adopted in 726 A.D. by by the ecclesiastical council of Manazkert. This council was convened by the leaders of the Armenian and the Syrian Jacobite churches-Catholicos John of Odzun and Patriarch Athanasius of Antioch in order to overcome doctrinal differences between them. According to this anathemas, the dogmatic system of the Armenian Church can be described as follows. God is the Holy Trinity that has three Persons and one nature, and the Persosns are equally perfect. The one Person of the Holy Trinity, God the Son, incarnated Ban and became a perfect man, who had all the qualities of human nature- soul, body and mind. The human nature, accepted by Christ, was sinful and mortal like the nature of every human being. Christ had one, but not sole, divine nature. Between divine and human natures of Christ existed ontological, and not only moral connection. Christ's humanity, although it was not naturally incorruptible, was incorruptible owing to its unspeakable unity with divine nature. Christ suffered voluntarily, and not by the natural necessity. Christ was consubstantial by divinity to the Father, and by humanity to S. Virgin and all the people. The body of Christ was incorruptible since birth to resurrection. The Council of Manazkert made the doctrine of the Armenian Church solid and perfect system. It is important to note that the doctrine of the Armenian Church is quite unique, and does not coincide with doctrines of other Churches. The decisions of the Council of Manazkert still retain their importance for the Armenian Church.

Jenseits aller Fiktion

Summary According to Gunther Wenz, the love and justice of god constitute a differentiated context. Their connection can be seen in all topoi of the Christian dogmatics. The purpose of this article is to fathom the specifically eschatological dimension of the fundamental theme of Wenz’s theology. Here, the emphasis has been placed on the internal reference lines that develop from the doctrine of god to Christology and Soteriology to Eschatology. Therefore, the latter, as the end of the dogmatic system, shall be examined regarding its dogmatic requirements and shall finally be surveyed in relation to its sources.

Tipicidade e Interpretação no Direito Penal

The suitability to the type of crime is the condition for the criminal method to develop and enable, in the way of the Criminal Legality, the evaluation of the dogmatic requirements for the imposition of a penalty. But the need of the use of language to achieve this criminal judgment reveals a crisis that is falsely treated as a syllogism. In this view, reveals the role of the enthymeme in the criminal method, which enables the critique of dogmatic system of crime and reveals the paths to the interpretation of this branch of law.

Law, understanding of law, application of law

After the classical heritage of both Civil Law and Common Law is characterised, their juristische Weltanschauung as professional deontology is reconstructed in parallel with their respective assumptions in theory formation. As to the nature of legal process, the moment of concealment is identified in both types with the final conclusion reached that humans’ individual activity and personal responsibility is hidden in the machinery. Civil Law is defined by rules enacted as the sole embodiment of the law, treated conceptually in a linguistico-logical way so as to be suitable to lead to mechanical application within the range of a meta-level dogmatic system. The interplay between logical subsumption and volitional classificatory subordination is analysed in order to show what legal ascriptivity is and why it ends with the artificial construction of legal force. Accordingly, Civil Law ideology is imbued with analogies as if cognition were at stake, in contrast to Common Law openly undertaking fiction to explain in what manner the judicial deliberation on facts whilst reconstruing the whys and hows of past instances can result in ascertaining what the law has allegedly ever been. The law’s understanding-theorised in the former and pragmatised in the latter case-is part of its applying as an ontic component of the very existence of the complex social phenomenon called law.

Osservazioni sulle fonti luterane della controversia De notitia Dei naturali insita in infantibus

Starting from a passage of Adam Steuart's refutation of Descartes' Notae in programma quoddam, this essay reconstructs the debate on the innate idea of God in infants (incorrectly attributed to Descartes by Steuart, who was a Calvinist) that took place in Lutheran-oriented philosophy and theology between the end of the 16th and the middle of the 18th century. It is shown that one of the most common questions in modern philosophy is closely connected with theological thinking - in this case Lutheran - from the formulation of the dogmatic systems up until their criticism by the Enlightenment. Also explained is the way in which the reception of Cartesianism was singularly influenced by the various backgrounds and the different and continuously changing polemical goals that inspired each author. In fact, Descartes was even accused of being a Lutheran.Key words: History of modern philosophy, History of Protestant theology, History of Cartesianism, History of Lutheranism, Reception of Cartesianism.

Do We Need a European Sales Law?

A few decades ago nobody was discussing a European Sales Law. Nowadays there are already academic working groups coming up with drafts on a future European Sales Law. The academic endeavours can be divided into three channels at this point in time. One concentrates on an already existing codification and aims to create a whole civil code. Another deduces some principles for European use from the already existing acquis communautaire. The third group is drafting principles on the basis of national legislation, the acquis communautaire and international instruments and will later combine these principles in a Civil Code. The drafted Principles of European Sales Law seek to serve different purposes. On the one hand, they will be an academic answer to the ongoing process relating to the EU-wide harmonization of contract law and will therefore offer their own dogmatic system. On the other hand, they could also be a model law for further comparative and legislative activities within European contract law. The final outcome of this process cannot be predicted, but it can be said that all approaches see the harmonised sales law imbedded within a structure of general rules.

Schleiermacher and the Christologies Behind Chalcedon

Although Schleiermacher's Christology is one of the most commented-upon doctrines of his dogmatic system, little scholarship exists on its relation to patristic Christology.One exception is an article by Richard Muller (“The Christological Problem as Addressed by Friedrich Schleiermacher,” in Perspectives on Christology [ed. M. Shuster and R. Muller; Grand Rapids, Mich.: Zondervan Publishing House, 1991] 141–62) that shows how “the doctrinal intention behind Schleiermacher's way of affirming the divinity of Christ evidences common ground with the dogmatic intention” of Chalcedon (p. 142). Muller's main objective is to demonstrate that Schleiermacher's Christology does not violate what he calls “patristic orthodoxy.” He does not explore in detail how Schleiermacher's doctrine of Christ may draw (whether intentionally or not) on the Christologies of specific patristic figures or schools. George Hunsinger, in an article outlining Karl Barth's debt to Martin Luther, makes a very brief comparison between Schleiermacher's Christology and that of Theodore of Mopsuestia, labeling both as “spirit-oriented” because they hold that “Jesus points us to the Holy Spirit” and not vice versa. Thus, in Hunsinger's view, these Christologies are focused only formally on Christ, but substantively on the Holy Spirit. See “What Karl Barth Learned from Luther,” Lutheran Quarterly 13:2 (1999) 129. Given Schleiermacher's view of the church, as well as his conception of the dependence of the believer and the community upon Christ, Hunsinger's interpretation is not convincing. To many this gap in scholarship will seem understandable and even appropriate, given Schleiermacher's famous rejection of two-natures language in his major dogmatic work, Der christliche Glaube.Henceforth Gl. All references to passages from Der christliche Glaube nach den Grundsätzen der evangelischen Kirche in Zusammenhange dargestellt follow the English translation of the second German edition offered in The Christian Faith (ed. H. R. Mackintosh and J. S. Stewart; Edinburgh: T&T Clark, 1928). Occasionally I supply in parentheses the German original, from the standard critical edition edited by Martin Redeker (Berlin: de Gruyter, 1960). In this essay, I shall identify parallels between Schleiermacher's Christology and some of the Christologies “behind” Chalcedon—those conflicting Christologies that Chalcedon attempted to mediate. By examining the way in which certain emphases of Cyril of Alexandria, on the one hand, and Theodore of Mopsuestia and Nestorius, on the other, are present in Schleiermacher's own doctrine of Christ (especially in Gl. §§93–99), I shall argue that Schleiermacher does not simply reject Chalcedon, but rather reconfigures its combination of apparently disjunct christological traditions in a new and creative way.

How to Avoid Writing

It is, in the literary world, customary to take a holy vow. ceremony is less definite. In olden times one swore, as is known, by Freyr's boar; Hamlet swears by the fire tongs; the Jews are even said to have done it in an indecent manner. However, the ceremony is unimportant; the vow is the main thing. Accordingly I swear: as soon as possible to realize a plan contemplated for thirty years to publish a logical System, as soon as possible to honor my vow taken ten years ago concerning an aesthetic System; furthermore I promise an ethical and dogmatic System, and finally the System. As soon as this has been published, future generations will not even need to learn to write, for there will be nothing further to write, but only to read.he System. (P 30-31/N 14) main question raised by Point of View for Work as an Author is why Kierkegaard bothered to write it. pseudonymous works that started in 1843 with Either/Or were brought to a conclusion very ef festively by the Concluding Unscientific Postscript, which was attributed to a writer whose very name signaled that this was to be the climax, the end of the road, the final rung on the ladder that Kierkegaard started climbing three years earlier. As if that wasn't enough, the conclusion of the Concluding Unscientific Postscript takes the form of a First and Last Explanation in which Kierkegaard himself finally steps out from behind the curtain and announces, as directly and explicitly as possible, that the show is over: For the sake of form and order, I hereby acknowledge, something that can scarcely be of interest to anyone to know, that 1 am, as is said, the author of Either/Or (Victor Eremita) . . . Fear and Trembling (Johannes de Silentio). (C 625) opportunity seems to invite an open and direct explanation, yes, almost to demand it even from one who is reluctant-so, then, I shall use it for that purpose, not as an author, because I am indeed not an author in the usual sense, but as one who has cooperated so that the pseudonyms could become authors (C 628). With this I take leave of the pseudonymous authors with doubtful good wishes for their future fate, that this, if it is propitious for them, will be just as they might wish. Of course, I know them from intimate association; I know they could not expect or desire many readers-would that they might happily find the few desirable readers. Of my reader, if I dare to speak of such a one, I would in passing request for myself a forgetful remembrance, a sign that it is of me that he is reminded, because he remembers me as irrelevant to the books (C 629). Oh, would that no ordinary seaman will lay a dialectical hand on this work but let it stand as it now stands (C 630). Given the unequivocal language here, it comes as quite a surprise that just two years later Kierkegaard thought it necessary to supplement this First and Last Explanation with another explanation. And not just one, in fact, because after writing Point of View for Work as an Author he decides not to publish the main text in his lifetime, and instead spins offa smaller pamphlet called Activity as a Writer (also translated as On Work as an Author), which he publishes in 1851. Both of these works also have several supplements which accompany them: Point of dew is supplemented by a piece called The Individual: Two Notes Concerning my Work as an Author, and Activity as a Writer is supplemented by a short article called My Position as a Religious Writer in `Christendom' and my Tactics. So in the end we have not just one, climactic, definitive, first and last conclusion to the pseudonymous works, but three (or, depending on how you count, five): the first explanation, which was supposed to be the first and the last explanation, has been upstaged by the last explanation (and its supplement), which the author asserts is now both the first word and the last word, even though some of its words are also repeated in the other explanation, (and its supplement), that came between the first and the last, and although the author suppressed his last report to history- which has now become the first-until he himself was history. …