Theology Science Research Articles

Student Character Education Towards Excellence: Optimization of Transformational Leadership of Lecturers

Lecturers as educators have a very large role in determining the quality of higher education graduates. Transformational leadership becomes a leadership style that can be used by lecturers to direct and guide students to have superior character. lecturers who teach in the Christian Leadership Department have implemented this transformational leadership, although it has not been implemented thoroughly. Furthermore, problems arise about the application of transformational leadership of lecturers that have not been maximized, making students not have a truly superior character. This research was conducted to find out how lecturers apply transformational leadership and how it affects the students of the Christian Leadership Department? This research will examine students in the Christian Leadership Department, Faculty of Theological Sciences IAKN Tarutung about the application of transformational leadership of lecturers and their influence in shaping student character. Through this research, it is hoped that lecturers can apply transformational leadership optimally, because the transformational leadership applied by lecturers is influential in building superior student character. Through the application of transformational leadership, students experience changes and have superior character.

The Qualifications that Must be Found in a Staff to Provide Spiritual Counselling and Guidance in Nursing Houses

Yaşlılık döneminde manevi danışmanlık ve rehberlik hizmetleri eğitim politikası, yeterlilik ölçütleri, sınırları ve kapsamı henüz tam olarak belirlenmemiş bir alandır. Yaşlılığını huzurevlerinde geçiren bireyler için manevi danışmanlık ve rehberlik hizmetlerinin uygulanmasında istendik sonuçlar elde edilebilmesi için, konunun farklı yönlerini ele alan araştırmalar yapılması gerekmektedir. Huzurevleri, ülkemizde yaşayan 60 yaş üstü bireylere bakım ve rehabilitasyon hizmetleri veren kuruluşlardır. Burada kalan yaşlılar hayatlarının son deminde olmalarının psikolojisi ile zaman zaman manevi ve psikolojik desteğe ihtiyaç duymaktadırlar. Buna yol açan nedenlerden bazıları şunlardır: Ölüm korkusu, yıpranma, güç kaybı, çeşitli hastalıkların çoğalması, terk edilmişlik duygusu, sevgi-saygı gereksinimlerinin doyurulmaması, ilgisizlik, toplumdan soyutlanma, ekonomik düşüş ve geleceğe dair ümitsizlik. Hem yaşlılık döneminin hassas bir dönem olması hem de fiziksel ve ruhsal anlamda çöküş yaşayan bu kimselere yapıcı ve verimli bir destek sağlanabilmesi için, huzurevlerinde kalan bireylere bu hizmeti sunacak olan görevlilerin bir takım niteliklerle donatılması gerekmektedir. Bu bağlamda çalışmanın amacı, huzurevlerinde manevi danışmanlık ve rehberlik hizmeti verecek olan Diyanet İşleri Başkanlığı personelinde bulunması gereken vasıfların incelenmesidir. Söz konusu amaca binaen çalışmada literatür taraması yöntemi kullanılmıştır. Konuyla ilgili yapılan araştırmalar ve elde edilen bilgiler neticesinde huzurevlerinde manevi danışmanlık yapacak olan personelin görevlerini daha doğru, tutarlı ve nitelikli bir şekilde yürütebilmesi için şu vasıflara sahip olması gerektiği tespit edilmiştir: İlahiyat bilimlerine hakim olma, manevi danışmanlık ve rehberlik faaliyetlerini yürütebilecek bilgi ve donanıma sahip olma, yaşlılık döneminin özelliklerini ve sorunlarını bilme ve son olarak, insani ilişkilerini sevgi ve empati üzerine kurma.

ИСЛАМДЫҚ ЖӘНЕ ХРИСТИАНДЫҚ ЖЕРАСТЫ МІНАЖАТ ОРЫНДАРЫНЫҢ ҚҰРЫЛЫСЫМЕН ҚЫЗМЕТІНДЕГІОРТАҚ БЕЛГІЛЕР

The article is devoted to the analysis and historical and comparative analysis of scientific data on the underground cults of Islam and Christianity. The content of scientific conclusions concerning the arrangement and activity of underground prayer places of the world's leading religions, their similarities and features in spiritual traditions is revealed.The use of a historical-comparative approach in research on the history of the formation of underground prayer places in the experience and knowledge of world religions determines their common features and similarities. When clarifying the history and time of construction, the functioning of religious underground prayer places, methods of research of theological science were used, which make it possible to accurately determine the typological function of the object, reveal the content of the religious and spiritual activity of underground prayer places, and determine their impact on the social and social environment. Presented for scientific circulation with an analysis of the traditions of worship and architectural similarities and features of religious temples in the world's leading religions.

Establishing the Necessity of Prophethood in Islamic Theology

Prophecy, one of the pillars of religion, is one of the main areas of interest in Islamic theology. The delivery of the elements of religion and civilization to the societies was realized with the doctrine of prophethood. The prophets sent to almost every society guided the need for belief in human nature to be met healthily with the religious phenomenon shaped within the framework of the principle of tawhid and belief in the hereafter. Almost unanimously accepted in the Kalam literature that all prophets preached the religious doctrine, the essence of which was the belief of oneness and which did not change until the last prophet. The encounter of Muslims with different religions and ideas is the primary reason Muslim scholars put prophecy on their schedule. The internal and external factors faced by the Islamic thought also provided the opportunity to ground the prophethood in terms of mental and transmission and to develop a defense reflex against objections to it. Theologians tried to prove the institutional necessity of prophethood against the criticism and disapproval of other religions and thoughts identified with Sümeniyye/Berâhime and that human experience in the world cannot render the accumulation of prophethood meaningless and unnecessary. On the other hand, it has been discussed whether it is permissible or obligatory for Allah to send a prophet within the framework of the essential qualities of Allah within the scope of prophecy and theological schools. It is known that these discussions are handled on the axis of salah/aslah. While Mu'tazila founded the institution of prophethood with authority, The Maturidis, within the framework of the understanding of wisdom, emphasized the institutional necessity of prophethood for human beings and refused to be obligatory to Allah. One of the periods in which criticism and objections to the phenomenon of prophecy intensified in almost every period of history is the recent period of new scientific theology. It is seen that the threatening activities of the positivist and materialist thought of the West toward spirituality intensify, especially with suspicions and accusations against prophethood. The experimental studies of 19th-century Western scientists and philosophers on the soul and similar subjects, scientific explanations on issues such as hypnosis, magnetism, genius, communication between living things and instinct, and Muslim thinkers attempted to prove the revelation scientifically. The effort to respond rationally and scientifically to objections to prophethood with a defensive reflex draws attention as a different grounding attempt. The aim of this paper, which deals with the grounding of prophecy in the theological literature, is to determine how prophecy was grounded within the scope of the new scientific theology from the first period of Islamic thought. In the study, the information obtained from the literature related to the documentary source compilation, which is a data scanning technique, was evaluated by descriptive method by making classification and grouping. In the study, it was concluded that the prophecy issues brought up by social facts were tried to be justified by the theologians with a defensive approach, and the objections to prophecy were tried to be answered and proved more rationally than justifying the transmission. In addition, due to being the focus of criticism, theologians almost in every period, Hz. It is noteworthy that they made the defense of prophecy in the particular of the prophet.

ИСЛАМДЫҚ ЖӘНЕ ХРИСТИАНДЫҚ ЖЕРАСТЫ МІНАЖАТ ОРЫНДАРЫНЫҢ ҚҰРЫЛЫСЫ МЕН ҚЫЗМЕТІНДЕГІ ОРТАҚ БЕЛГІЛЕР

The article is devoted to the analysis and historical and comparative analysis of scientific data on the underground cults of Islam and Christianity. The content of scientific conclusions concerning the arrangement and activity of underground prayer places of the world's leading religions, their similarities and features in spiritual traditions is revealed. The use of a historical-comparative approach in research on the history of the formation of underground prayer places in the experience and knowledge of world religions determines their common features and similarities. When clarifying the history and time of construction, the functioning of religious underground prayer places, methods of research of theological science were used, which make it possible to accurately determine the typological function of the object, reveal the content of the religious and spiritual activity of underground prayer places, and determine their impact on the social and social environment. Presented for scientific circulation with an analysis of the traditions of worship and architectural similarities and features of religious temples in the world's leading religions.

Michael Heller’s concept of the theology of science

Michael Heller’s concept of the theology of science

Cajetan on Sacred Doctrine by Hieromonk Gregory Hrynkiw

Reviewed by: Cajetan on Sacred Doctrine by Hieromonk Gregory Hrynkiw Thomas M. Osborne Jr. Cajetan on Sacred Doctrine. By Hieromonk Gregory Hrynkiw. Foreword by Andrew Hofer, O.P. Washington, D.C.: The Catholic University of America Press, 2020. Pp. xxii + 330. $75.00 (hardcover). ISBN 978-0-8132-3347-5. In this book, Gregory Hrynkiw provides a thorough account of the theology of Thomas de Vio Cajetan (1469-1534) and its relationship to faith. Hrynkiw pays special attention to Cajetan's understanding of the subject of theology, theological method, and biblical exegesis. The topic itself is difficult, and it seems to me that its difficulty is increased by three extrinsic factors. First, for much of the twentieth century many scholars largely dismissed Cajetan both as a thinker and as an expositor of St. Thomas Aquinas. Although more recent scholars such as Joshua Hochschild, Lawrence Feingold, and Steven Long have shown that such scholars frequently misunderstood Cajetan and the issues that he addressed, Cajetan's work is largely unknown. Second, Cajetan's readers need to be familiar with late medieval and Renaissance Scholasticism. Frequently Cajetan is not expounding Thomas's texts in their context but rather defending Thomas in light of difficulties raised by such figures as John Duns Scotus (ca. 1265/6-1308), Durandus of St.-Pourçain (ca. 1275-ca. 1332/34), and Petrus Aureol (ca. 1280-1322). Third, Cajetan is only one figure in a long Thomistic tradition. He often relies on the writings of earlier Thomists such as John Capreolus (ca. 1380-1444), and many of his own teachings were rejected or modified by later Thomists of equal or perhaps even greater stature, such as Domingo Bañez (1528-1604) and John of St. Thomas (1589-1644). Hrynkiw deftly guides the reader through these difficulties. He shows how Cajetan's account of sacred doctrine differs from that attributed to him by many twentieth-century scholars and provides an alternative account to that of theologians such as Scotus. Moreover, he shows how Cajetan responds to and builds on theologians such as Hervaeus Natalis (ca. 1260-1323) and Capreolus, and comes into conflict with some of his Thomistic contemporaries and immediate successors, such as Sylvester Mazzolini Prierias (ca. 1456/7-1527). [End Page 498] The book has two parts. The first is entitled "Sacred Doctrine Is the Framework." This part consists of three chapters about what sacred doctrine is in relation to faith, the Church, and the Apostles' Creed. The second part is entitled "Sacred Doctrine as the Habit of Theology." It consists of three chapters that in some way correspond to the various articles of question 1 of the Summa theologiae, which is on sacred doctrine. A conclusion indicates Cajetan's importance in the history of theology and as a resource for contemporary theology. Hrynkiw draws not only on Cajetan's famous commentary on the Summa theologiae, but also on many of Cajetan's theological opuscula and his later works on biblical exegesis. One historical controversy has been over the very meaning of "Sacred Doctrine" and its relationship to theology. For instance, article 1 of the Prima pars's question on sacred doctrine considers the necessity of revelation, which seems to be about faith, whereas the remaining articles are on sacred doctrine as a science, which is how Thomistic theologians understood theology. The argumentative nature of theology is discussed only in article 8. In chapter 1, Hrynkiw shows that some early Thomists, such as Capreolus and Natalis, held that the principles of faith are the principles of the science of theology, which draws conclusions from them. On this view, faith and theology would be distinct. In contrast to this earlier interpretation, a prominent contemporary Thomist, Sylvester Prierias, argued that faith and theology were both the same habit. Cajetan developed and defended the earlier position in his description of theology as a scientific habit that is distinct from the habit of faith even though it depends on it. Hrynkiw shows that the same issues were debated during the Thomistic revival of the twentieth century. He indicates how Marie-Dominique Chenu, who changed his mind over precisely this issue, would have benefited from a more careful...

The main trends in the formation and development of theological education in independent Ukraine (on the example of the theological education institutions of the Ukrainian Greek-Catholic Church in 1991-2010)

The purpose of the study is to analyze and periodize the historical process of formation and development of the UGCC theological education system in independent Ukraine (1991-2010), to clarify its structure, achievements and prospects for integrating theological education into the educational space of the Ukrainian state. Research methodology is based on the scientific principles of objectivity and historicism, special scientific methods of critical analysis of sources, problem-chronological and system-structural. Scientific novelty periodization and development of the system of theological education of the UGCC in independent Ukraine (1991–2010) are carried out. Conclusions: the revival and development of theological education of the UGCC during the independence of Ukraine had several features: first, the "spontaneous" resumption of theological seminaries at first gradually acquired clear organizational features, and their formation provided constant training for the next generation of clergy; secondly, for the first time in the history of theological education of the UGCC, a more or less clear concept of its development was created, which allowed not only to delineate theological education at certain organizational levels, but also to ensure the organizational development of theological schools. We can say that on the 20th anniversary of the UGCC coming out of the underground, it created a clearly structured system of theological education, in which three groups can be divided: the first is a network of scientific and educational institutions (UCU in Lviv with a branch in Rome and the Institute of Oriental Christian Studies). in Ottawa), the main task of which is the formation of theological science, its integration into the scientific and educational space of Ukraine; the second is a network of seminaries designed to provide the Church with a new generation of priests; the third is a network of "general Christian education" institutions, including catechetical institutes and deacon-regent schools (with some caveats, as they provide a certain level of theological knowledge and "professional" qualifications), as well as Sunday parish and general Greek Catholic schools. Thus, such a structured system of theological education of the UGCC not only allows for "professional" training of "personnel" for the UGCC, but also contributes to the "new evangelization" of modern society.

The Place of God in Metaphysics: A Short Analysis of Ibn Sīnā’s Critique of Aristotle

This article deals with Ibn Sīnā’s criticisms of Aristotle regarding what the place of God should be in the science of metaphysics. From Aristotle’s point of view, the existence of God is proved by the proof of motion in physics and is held as a subject matter in a science that comes after physics, which is metaphysics. According to him, metaphysics is the most sublime science because God is its subject matter. The most striking criticism against Aristotle’s conception of metaphysics was put forward by Ibn Sīnā. From Ibn Sīnā’s point of view, the most important problem encountered in Aristotle’s understanding of metaphysics is that ontology and theology are intertwined. According to him, God cannot be a subject matter in metaphysics, rather, proving the existence of God is the aim of metaphysics. The subject matter of metaphysics is being qua being, and its aim is to prove the Necessary Existent that is the principle of existence. Accordingly, for Ibn Sīnā, metaphysics is an ontological science in terms of its subject and a theological science in terms of its aim. This new conception of metaphysics, developed by Ibn Sīnā, had a profound effect not only on Islamic thought but also on Western philosophy. In a way, the ontotheological notes of Islamic and Western thought from the Middle Ages to the present have progressed through the metaphysical symphony composed by Ibn Sīnā.

ADDRESSING THE NEEDHAM QUESTION FROM A THEOLOGICAL PERSPECTIVE: TOWARD A CHINESE THEOLOGY OF HOLISTIC WISDOM

AbstractChristian theology in general, and Chinese theology in particular, has remained reticent toward the Needham Question originally posed by Joseph Needham in the 1930s. After a brief survey of the Christian response to the theory of evolution introduced into China in 1898, I address the Needham Question from a theological perspective. Then, building on Jürgen Moltmann's trinitarian proposal, which places science and theology on the common life plane of wisdom, I propose a pneumatological‐trinitarian Chinese theology of science by integrating the natural wisdom and the revealed wisdom, the Chinese wisdom and the wisdom of other cultures.

ENERGIES AND PERSONHOOD: A CHRISTOLOGICAL PERSPECTIVE ON HUMAN IDENTITY

AbstractThe assertion that Christ is truly and fully human supports using Christology as a starting point to frame discussions surrounding humanity. This article focuses on the Christological distinction between personhood and nature that is made in the Chalcedonian Definition and argues that it could reframe current discussions in the science–theology discourse on humanity identity. As discussions of human identity often center around issues such as personhood, consciousness, and the soul, taking this Christological perspective into account means that scholars must consider whether scientific contributions are engaging with characteristics of human nature or personhood, and recognize the theological distinction. To address some of the troubling implications of this reframing, this article proposes a vision of humanity as natural energies expressing an unrepeatable personhood, based largely on the work of the Eastern Orthodox theologian Christos Yannaras. This proposal takes traditional Christology seriously in its relevance to discussions on human identity, while possibly enabling even more productive engagement with scientific knowledge.

Religion and cultural change

The current issue of Approaching Religion is based on a summer school and conference arranged in Åbo/Turku, Finland, in June 2021, with the theme ‘Religion and Cultural Change’. The event was organized jointly by the Polin Institute for Theological Research (Åbo Akademi University), the Centre for the Study of Christian Cultures (University of Turku), and the Donner Institute for Research in Religion and Culture. The aim was to bring together doctoral candidates and researchers from various academic fields who engage with the study of religion, such as theology, religious studies, history, philosophy, the arts, social and political sciences and so forth. This included presentations that engaged with the theme Religion and Cultural Change from both historical and contemporary perspectives, as well as looking to the future where possible. As conference organizers, we wanted to highlight cultural change both as dramatic breaking points in history and as slowly evolving transformations. Hence, the conference theme allowed us to address past, present and emerging trends and trajectories within culture, society and the scholarly community. The issue is financed and published by the Polin Institute for Theological Research at Åbo Akademi University, Finland: https://www.polininstitute.fi

Divine Action and Emergence: An Alternative to Panentheism by Mariusz Tabaczek

Reviewed by: Divine Action and Emergence: An Alternative to Panentheism by Mariusz Tabaczek Michael J. Dodds O.P. TABACZEK, Mariusz. Divine Action and Emergence: An Alternative to Panentheism. Notre Dame, Ind.: University of Notre Dame Press, 2021. xviii + 346 pp. Cloth, $75.00 This book is written against the background of a paradigm shift currently taking place in science, away from reductionism and toward the theory of emergence (EM) and downward causation (DC). The theory asserts that an emergent whole, whether a biological organism or a dynamic system, cannot be explained by its parts. The book evaluates a number of theologians who have embraced this theory in their accounts of divine action and concludes with an alternative account based on the theology of Aquinas. Tabaczek initially investigated the theory of emergence in his earlier work, Emergence: Towards a New Metaphysics and Philosophy of Science (2019). There, he explained how a neo-Aristotelian dispositional [End Page 603] metaphysics may serve as an ontological ground for emergentism. He begins the present work by summarizing and developing those arguments. Recognizing the inadequacy of the "classical" version of the theory of emergence that employs efficient causality to account for downward causation, Tabaczek turns to the "dynamical depth" account of emergence, developed by Terrence Deacon, that employs the notion of "constitutive absences" or constraints to explain the emergence of complexity and specialization. He finds, however, that Deacon's theory also fails to provide an ontology of the emergent whole. Many contemporary thinkers employ Aristotle's philosophy of causation in their discussions of emergence, but often without adequate understanding. Tabaczek therefore offers a masterful review of Aristotle's actual teaching and shows its relation to the dispositionalism of the New Aristotelianism. The main concern of the present work is theological. Tabaczek notes that theologians who employ emergence in their account of divine action frequently anchor their theology in panentheism, the theory that the world is somehow in God and that God is both in the world and somehow more than the world. God influences the world, but the world also affects God. The theory requires that, to avoid interfering with the world, God's power and knowledge must be somehow limited. Tabaczek finds that such theology "calls into question the classical understanding of God as immutable, omniscient, omnipotent, infinite, eternal, and impassible." He argues that "the concept of God's self-limitation of the divine attributes … leads to an image of God as a superintelligent and a superpowerful agent, yet not a truly divine one." Tabaczek's aim is "to critically evaluate emergentist panentheism within the circles of the theology–science dialogue and to propose an alternative theological interpretation of emergence in terms of the classical and the new Aristotelianism and the Thomistic concept of the concurrent action of God in the universe." He develops an interpretation of divine action that preserves the traditional, transcendent divine attributes while affirming God's immanence in the world. His model of divine action is "built in reference to both the classical DC-based and Deacon's dynamic depth views of EM (reinterpreted in terms of the classical and new Aristotelianism) and the classical Aristotelian-Thomistic view of the God-world relationship." It provides "an important alternative to the emergentist panentheism developed by Peacocke and supported by Clayton and Niels Henrik Gregersen." Tabaczek presents an insightful review and critique of theologians who employ panentheism and emergentism in their account of divine action. In so doing, he unearths some serious theological problems with panentheism in general and emergentist panentheism in particular. He finds a troublesome ambiguity with the notion of "in" (en) not only in the claims of panentheism regarding the God-world relationship but also in the very term "pan en theism" itself. He also spots an unresolved tension between the notions of divine transcendence and immanence. The issue [End Page 604] of theodicy arises with the claim that the world, with all its natural and moral evils, is somehow "in" God. Finally, there is a tendency to view God as a univocal cause, belonging to the same order as natural causes. Inpresenting his theory of emergence and divine action, Tabaczek first offers a magisterial review of Aquinas's account...

The strategy of Imam Musa Kazem in establishing Islamic sciences

The era of Imamate, especially the time of Imamate of Sadeghin and Imam Musa Kazem, was of special importance due to the symmetry with the period of intellectual protests and the emergence of various currents in Islamic sciences. This era was sensitive in terms of the emergence and growth of various currents of hadith, jurisprudence, theology and interpretation, and in terms of the conflict of opinions and ideas, a large area emerged in the Islamic world. There were groups that each tried to consolidate their views and ideas. This shows the active educational atmosphere that the program of the Infallible Imams demanded in order to present the truth of Islamic sciences. On the other hand, the establishment of Islamic sciences was a way to counter the heresy and deviation that occurred during the caliphate before Imam Ali to the point that a tradition was established as the tradition of Sheikhs against the tradition of the Prophet (PBUH) Islamic sciences are sciences that the subject and issues of those sciences are the principles or sub-principles of Islam or things on the basis of which the principles and sub-principles of Islam are proved. Ie the Qur'an and Sunnah; Such as the science of recitation, the science of interpretation, the science of hadith, the science of theology and the science of jurisprudence. These sciences are the basic needs of the Islamic society for excellence. The sciences that can be the cause of life and growth of the Islamic society and show the dimensions of the personality of a Muslim. The most important branches of these sciences can be presented in the fields of Quran, Hadith and Jurisprudence. The foundation of Islamic sciences, due to its role in preserving and presenting true Islam, has been defined since the time of the Messenger of God (PBUH) in her educational life. Infallible Imams as the successors of the Messenger of God (PBUH) made the teaching of these sciences a priority of their education and Imam Kazem, like the Imams before and after him, took care to establish and teach these sciences. Research on this subject can show the prominent position of Imam Khomeini in introducing and reviving the original Islam, despite all the pressures imposed by the government on her. The present study is based on the method of historical analysis, in order to answer the what and why of the strategy of Imam Musa Kazem in establishing Islamic sciences. After his noble father, Imam Kazem became the president of Sadeghin University. In order to revive and present the true Islam, as well as to respond to and confront the intellectual protests, as well as the emergence of various currents in Islamic sciences and innovations and deviations that have occurred in Islam, the foundation of Islamic sciences in its educational priority. The sciences on the basis of which the principles and sub-principles of Islam are proved. In order to present these sciences, even in a situation full of pressure and suffocation imposed by the government, it was necessary to adopt effective strategies. According to the circumstances in which she was, the Imam arranged the teaching of these sciences through both face-to-face meetings and correspondence. Correspondence that could meet the needs of students' education even when they were imprisoned, and the recording of numerous correspondences in this regard, shows the strategic nature of this educational method. On the other hand, Imam Khomeini, like his fathers, chose the training of specialized students in various branches of Islamic sciences as another strategy in this field. A strategy that, while maintaining the educational chain in Islamic sciences, created the transmission of these sciences to the next generations of Shiites through narration and compilation of works, and thus played an important role in establishing Islamic sciences. In fact, the Shiite Imams believed in the fact that mere mobilization of the people and a temporary victory over the enemy and even taking over the government is not enough, and the Islamic reform program will not be realized unless the government is supported by informed and committed bases. It was on this basis that in order to preserve the school and the survival of the right thinking of the Ahl al-Bayt, they took another way, and that was to open the door of knowledge and knowledge to the enthusiasts and to teach the disciples. In fact, his method along with providing general and public education to the people, was the method of individualization and private education, and it was by such people that the jurisprudence and hadith of the Ahl al-Bayt gradually spread to different places.

Urgensitas Pembinaan Orang Muda Katolik terhadap Bahaya Krisis Identitas

The focus of this article is on the theme of fostering the faith of young Catholics in the face of identity crisis. The purpose of this study is to find out the answer to the question: what is the situation and dynamics of young people? What is an identity crisis and its accompanying consequences? How important and urgent is the fostering of faith in young Catholics facing the brink of an identity crisis? The results suggest that young people are in a transition to adulthood. They begin to think of abstract things and let go of childhood thinking. Restraints and prohibitions will make them inauthentic personalities. An identity crisis is a phase in which a person experiences confusion to determine one's identity. The consequences that occur when a person experiences an identity crisis are depression, delinquency and drug abuse. Young people desperately need the support of authoritative adults. A young person's companion must be a person who is in love with young people, mobilizer and persuasive. A good shepherd figure is a longing for them to get edification and injections of spirit, as well as bring positive energy. The study of this theme uses theological discourses and positive sciences. The method used is critical analysis and reading from various sources such as Church documents and sources from other positive science. The findings in this study are the usefulness of the development and mentoring of faith in young Catholics in the face of the dangers of identity crisis

Theology As A Science And Ascience

Doubting theological science and limiting the primacy of theology has been a subject of debate among scientists and theologians for centuries. The study aims to answer scientists who doubt theology as a science and warn theologians who only recognize theology as science but do not recognize theology as ascience. To achieve this goal, researchers use content analysis methods. The results found that, on the one hand, theology is science essentially, not because of the recognition of theologians, but because of its understanding, characteristics, activities, and dimensions as a science. On the other hand, in accordance with its nature, theology is ascience because of its understanding and presupposition, position, adequacy, certainty, and superiority over science. These findings confirm that theology is indeed the queen of all science. If theology is recognized as science and ascience, scientists and theologians will realize knowledge and life that is entirely integrative.

A crisis of community: how an epidemic of loneliness is contributing to social disconnection in churches

ABSTRACT Whilst loneliness is sufficiently proven to be a widespread, chronic issue in modern society, very little is known about how this modern epidemic is affecting local church communities of the United Kingdom. Hence, the purpose of this article is to establish the extent of this problem and offer responses which inform and support church leaders. This project is located within the discipline of practical theology, which utilises a methodology of critical correlation, drawing on the sources of theology and social science. Samples of existing data revealed that churchgoers often experience more chronic symptoms of loneliness than those who don’t attend church. The implications for this are found to disrupt the social cohesion of a community, which hinders the functionality of a local church. An exploration into potential solutions rendered three responses which practically address the issue of loneliness within local churches, namely meaningful connection, solitude and transcendence. These solutions, which are grounded in theology and guided by social science enable people to break the chronic nature of loneliness and find their way back to connection. Moreover, they are practically evident in the life of Christ and as such, offer compelling insight for local church pastors.

Analytical essayfor the commentaries written on “Fiqhul-akbar”

This essay is about Islamic Islamic scientist Bayazii's work "Isharatul-marom" and themes which are discussed in it.Who first used the word "fiqhul-akbar" for “IlmulKalom” (the science of Islamic theology)?It is proved that there are works of Abu Hanifa (r.a) on “IlmulKalom” (the science of Islamic theology).Analysis of the commentaries written for "Fiqhul-akbar" are given.

Etyka społeczna w ujęciu Jana Piwowarczyka

This article presents the problems of social ethics as seen by Jan Piwowarczyk. Catholic social ethics belongs to the philosophical and theological sciences. It is a science which, among other things, establishes the principles of social life in accordance with the principles of morality – thus making moral value judgements. Judging any activity requires a benchmark: in this case, a general principle of morality. Therefore, the most essential element, and at the same time the most difficult to determine, is precisely the creation of a general principle in society, which at the same time acts as a criterion for what is morally good and what is morally bad.

Anthropological positions of Pelagius and John Cassian

The article presents a comparative analysis of the anthropological constructions Marseille abbot John Cassian and the British monk Pelagius. The study focuses on the need for a thorough revision doctrinal assessments established in Western theological science, according to which John Cassian is a representative of the so-called “semi-Pelagian” theology. The author believes that the wrong view of the Cassian’s theology formed as a result of considering his doctrines in the context of the Pelagian dispute. Cassian’s theology is not related to the Pelagian discussion of free will and predestination. His anthropology was formed in the context of the Eastern Christian ascetic tradition. Eastern Christian theology paid great attention to questions about the role of divine grace and human action in the matter of salvation. Cassian, being the heir to the Eastern Christian monastic tradition, emphasized personal asceticism. This led many theologians to draw the wrong conclusion that the Marseille abbot was a follower of Pelagius. The article shows that the views of Cassian are far from the theology of Pelagius and are closer to Augustine in many respects.