Theological Views Research Articles

John Henry Newman's Spiritual Theology: "Reflections" on Keith Beaumont's Dieu Intérieur

John Henry Newman's Spiritual Theology:"Reflections" on Keith Beaumont's Dieu Intérieur John T. Ford (bio) The technology of the twenty-first century has made eReaders a remarkable convenience that can store hundreds of eBooks in a handy device the size of a slim printed volume. Nonetheless, many people, myself included, still prefer the pleasure of print-publications. This preference is partially due to my long-standing habit of jotting personal reflections and references in the margins of books while I am reading—in effect, attempting to dialogue with the author. On the plus side, this habit has the advantage of affording a quick retrieval of the salient features of every chapter; on the minus side, it has the disadvantage of drastically diminishing a book's re-sale value. In any case, this incorrigible habit is especially useful when reading books in another language, where marginal notes can be helpful both in identifying key ideas and in adding references in English. This quasi-compulsive habit is the origin of the following "reflections" about Keith Beaumont's Dieu Intérieur, a mega-volume, which seems destined to be the gold-standard for future treatments of John Henry Newman's spiritual theology.1 There is, of course, no substitute for reading a book in its original language. The Italian expression—traduttore, traditore (translator, traitor)—succinctly captures the inevitable liabilities of translations. At worst, translators betray—usually inadvertently but sometimes intentionally—an author's meaning. At best, translators can hardly be restrained from inserting a bit of themselves into their translations. However, the following "reflections" are not translations, but an expansion of this reader's margin-notes on the dozen chapters of Beaumont's magnificent book. Hopefully these reflections will provide others with a sampler of Newman's "spiritual theology." [End Page 56] Admittedly, these reflections amplify the original by adding comments and providing some references to relevant works in English. Hopefully, these reflections may prompt some readers to read the French original—a highly rewarding experience eminently worth the time and effort. But for those who do not read French, hopefully these reflections will provide a glimpse into the richness of Newman's spirituality and prompt their own spiritual reflections. theology and spirituality Many people have recognized Newman's stature as a theologian, including Popes Paul VI, John Paul II, and Benedict XVI. Indeed, there are ample grounds for hoping that Newman will not only be canonized but also be declared a "doctor of the Church," a title his theological writings certainly merit.2 First and foremost, Newman's An Essay on the Development of Christian Doctrine (1845) was a seminal work that effectively changed the historical and theological understanding of dogma. Second, his An Essay in Aid of a Grammar of Assent (1870) was a perceptive analysis of the human dimensions of faith that anticipated the pervasive secularism of today's technological world. While these are the two most widely read of Newman's theological writings, other significant contributions include his theological anthropology as presented in his Lectures on the Doctrine of Justification (1838) and his ecclesiology as presented in his Lectures on the Prophetical Office of the Church (1837), a work which was subsequently augmented by his "Preface to the Third Edition" (1878), as well as by his A Letter to the Duke of Norfolk (1875). In terms of quantity, quality, and enduring influence, these writings are a remarkable theological achievement well deserving the designation of "Doctor." Yet, some may be puzzled that Newman repeatedly denied that he was a theologian. His denial was apparently prompted by several factors.3 First, he was an autodidact in theology. During his Oxford years, there were no established Anglican theological schools where he could study.4 Instead, he attended theological lectures, read a plethora of Anglican theologians, and adopted a variety of theological insights—which, like an artist constructing a mosaic, he eventually amalgamated into his own original and creative theological view. [End Page 57] As a Roman Catholic, Newman read not only the leading theologians of his day but also dutifully examined scholastic and post-Tridentine theological treatises. Although he possessed more-than-passing familiarity with the Roman Catholic...

루터와 오스만 투르크 : 오스만 투르크 침공에 대한 루터의 신학적 인식의 변천과정 연구

루터와 오스만 투르크 : 오스만 투르크 침공에 대한 루터의 신학적 인식의 변천과정 연구

WAWASAN AL-QURAN TENTANG KONSERVASI ALAM

Ecological consciousness in the mid-20th century had a direct effect on the Muslim theological view toward nature. Environmental degradation requires the awareness of all humanity to restore the world to a normal ecological ecosystem based on natural laws, including awareness based on religious texts because Western model conservation is not always in accordance with all cultures and traditions in the world. This paper explains the values contained in the Qur'an associated with ecological awareness because the Qur'an contains the teachings about nature conservation contained in its verses, ranging from problems the creation of the universe until the prohibition of destruction on the face of the earth. The concept of balance (Mizan) and the concept of Islamic Leadership (khalifah) in the Qur'an become the main principle to create social harmony and balance of nature as a foundation to form religious ethics on social life and treatment of nature ethics).

Martin Luther’s Reformation Reflected in the Orthodox Theology

Abstract This article presents an evaluation of Martin Luther’s reformatory theology from the point of view of orthodox theology. To this day there are only a few orthodox theologians who have undertaken systematic analyzes of Luther’s theology. Although their attitude to Lutheran theology was critical, they underlined that Martin Luther did not want to form a new denomination. They viewed Martin Luther’s Reformation not as a renewal of ecclesial life, but as an innovation within Christianity. The ecumenical dialogues have brought about a change in the understanding of Lutheran theology, in the sense that there are some orthodox theologians who have worked out convergent Lutheran doctrines with orthodox theology.

Are we »Christians« only on Sunday? What about Monday? - The biblical drama in four acts as a framework for an integrated view of work

By percentage Croatia is a highly »Christian« country (more than 91 percent), sadly that does not mean that it is a country of high ethics. In reality Croatia struggles on many ethical battlegrounds. We start this paper with the assumption that a rightly understood and clearly communicated integration of biblical faith and work can contribute to the solution of problems in Croatia. But we found through research that few people read and understand the Bible. When the Holy Scriptures do not have such importance, for most people who describe themselves as Christians, it is hard to understand and talk about the biblical view of work or biblical theology of work. We propose a new framework for an integrated view of work as a lens through which we can better understand the whole biblical story. Without looking at this more complete framework, we lose the context and conception of work.

A missiological exploration of Australian missionary James Noble Mackenzie’s ministry to lepers in South Korea

The history of Australian Presbyterian Mission in Korea (APM) is not comprehensive, nor the study of missiology that addresses the marginalised. This study of the ministry of APM missionary, J.N. Mackenzie, to lepers in Japanese-occupied Korea, adds significantly to both these areas. An understanding of the role and methods of Mackenzie’s missionary activities among the marginalised in Korea can encourage today’s Church to effectively restore the marginalised in society, moving from Church doctrine to practical reproduction of the example of Jesus recorded in Mark’s gospel. Using original and published sources, the study examines the social conditions in which Mackenzie found Korean lepers, their historic treatment and government policies and the growth of his holistic mission, with its methods and fruits. Mackenzie’s work is documented with recorded data included to demonstrate its Christ-like effectiveness both spiritually and physically. By tracing Mackenzie’s work with lepers, it is clear that holistic mission can helpfully impact the situation of the most marginalised. Mackenzie’s work expanded dramatically, churches were formed and it even created cured evangelists, making it a useful model for mission work among the marginalised. Mackenzie’s work played a significant part in the Church and National history of Korea and presented a new path in the mission work of APM. It has the potential to influence modern mission in being ‘as Christ’ to the marginalised and thus to impact the society. This study has given a unique perspective on the history and theology of mission to the poor and traditionally powerless in society.Intradisciplinary and/or interdisciplinary implications: Traditional views of history, theology and missiology have focussed on the ruling classes and urban societies. A perspective of the marginalised encourages a shift in these as it can be seen that the rural poor responded to holistic ministry and affected history and society. Such insights can give direction now.

PROTEST AGAINST RELIGIOUS DISCOURSE AS EXPRESSED IN THE SELECT GUJARATI DALIT POETRY

Since the birth of Hindu Varnra or caste system, Dalits have been segregated from the rest of community through the inhuman and arbitrary practice of untouchability. The ancient Hindu religious scriptures have been responsible for the ageless and endless pain and sufferings of Dalits. The theological world view justified the desirability and utility of this kind of social structure as it sought legitimacy from religion and its ancient scriptures. All those scriptures and their interpreters recommended absolute faith in them and in the interpretation that Varna or the caste system was willed by God or it was one of divine creations. The state power and organized religion imposed on them social, cultural and mental restrictions through superstitions, myths and punishments.The literature produced by Dalits revolt against the religious discourse of their respective countries. Therefore, the Dalit literary figures have lost faith in the religious ideologies and struggled hard for carving out some breathing space for their brethren. Some writers have made their poetry as a vehicle of propaganda against the hypocritical Hindu value system. The present research paper studies

REFORMASI DAN MAKNA KEHIDUPAN SEKULER

This article is a short historical survey of the emancipation of the meaning of non-ecclesiastical occupations and life ('secular life'), from the time of Eusebius to the sixteenth century Reformation. Here the theology of vocation proposed by Augustine of Hippo, Thomas Aquinas, Geert Grote of the Devotio Moderna, the Renaissance, Luther and Calvin, are being surveyed and analyzed, especially on their influences in the way people saw the 'secular life'. A special focus is given to the influence of Luther's and Calvin's theological views in elevating non-ecclesiastical life-spheres to be on the same level as respectable and as sacred as ecclesiastical life-spheres.?

A Teacher Requiring a Discriminating Approach: The Jews in Martin Luther’s Theology

ABSTRACTThis article considers how Martin Luther’s attitude to the Jews is related to his theology. Focusing on justification, Christology, Old Testament hermeneutics, ecclesiology, and the two-kingdom notion, the article aims at understanding more precisely the theological motives behind Luther’s attitude to Jews, at finding out whether questionable features of his theology surfaced in this, and at assessing what the price would be of possible changes in the theological view of Judaism for the whole of Lutheran theology.

TheChrist MythDebate: Radical Theology and German Public Life, 1909–1913

In 1909, the philosopher Arthur Drews unleashed a brief but furious debate when he publishedDie Christusmythe, in which he denied the historicity of Jesus Christ. This article seeks to understand the origin and significance of the “Christ Myth” controversy, focusing not simply on its scholarly content, but also on the historical contexts in which it unfolded, in particular the increasingly public and popular nature of theological debate in late Wilhelmine Germany. The article examines Drews's long-standing commitment to a monist religious philosophy inspired by his mentor Eduard von Hartmann, as well as his decision to intervene in the increasingly contentious debate around Protestant liberal theology's view of the “historical Jesus.” It also describes Drews's campaign to spread his views to a broader public through a series of lectures and debates, many of which were organized and promoted by the German Monist League. Although the actual theses ofDie Christusmythewere not particularly original or well argued, the ensuing controversy placed Protestant liberal theology in a difficult position, which opponents were quick to exploit. While a wide range of Protestant theologians attempted to refute Drews, others moved away from a reliance on the historical Jesus. This shift was in part a response to intellectual difficulties in liberal theology that Drews helped expose, but it can also be seen as a reaction to the unseemly spectacle of university professors defending themselves against autodidacts and dilettantes, a situation that led some theologians to ground their positions on intellectual terrain less susceptible to such attacks.

A Religious Theological View of Interreligious Dialogue: Focusing on Dialogue between Buddhism and Christianity

본고는 종래에 종교신학적 관점에서 이루어진 불교와 그리스도교의 대화를 성찰해 보고자 한다. 이 과정에서 그간 종교 대화를 주도해 왔던 신중심적 다원주의 입장의 한계를 살펴보고 앞으로의 종교 대화가 나아갈 방향을 모색해 보려 한다. 종래에 이루어진 불교와 그리스도교의 대화는 주로 종교의 보편성에 근거해 왔다. 초월적 실재의 관점에서 “공과 하느님” “예수와 보살”이라는 주제가 양 종교 간 대화의 대표적인 주제로 부각되어 온 것은 이를 잘 보여 준다. 이러한 종교의 보편성에 초점을 맞추어 온 이들은 주로 신중심적 다원주의 입장에 서 있다. 그러나 이러한 관점은 결국 각 종교가 지켜온 특수성을 간과해 버리는 한계를 보여 온 것이 사실이다. 본고는 종래에 이루어진 종교 간 대화를 성찰함으로써 이러한 문제점들 을 살펴보고자 한다. 종래의 양 종교 간 대화가 사변적인 종교철학적 관점으로 흐름으로써 자칫 피상적이 될 위험성이 있음을 그간 교토학파를 중심으로 이루어진 종교 대화를 통해 알 수 있다. 이러한 고찰을 통해 앞으로의 종교 대화는 보다 구체적인 현실의 문제에 직면해야 하리라 생각한다. 진정한 종교 대화는 현실의 문제에 함께 아파하고 이를 함께 풀어가기 위해 이웃 종교와 서로 협력하는 관계를 지향해야 한다. 현실적인 문제를 토대로 한 종교 대화는 각 종교가 궁극적으로 지향하는 실천적 문제에 종교인들이 함께 협력하는 길이라고 본다. 예를 들어 각 종교가 지녀온 영성과 지혜를 통해 생태 위기의 해법을 함께 공유할 수 있다면 우리의 종교 대화는 우리 자신뿐 아니라 사회에도 기여하는 결과를 낳을 수 있으리라 생각한다. 앞으로 종교 대화는 우리 모두가 공감하는 현실의 문제를 함께 성찰하고 그에 따른 종교적 치유를 나누는 장이 되기를 희망해 본다.In this article I reflect on the interreligious dialogue between Buddhism and Christianity from a theological point of view. In this process, I consider the limits of theocentric pluralism which has led to the progress of interreligious dialogue and the direction of future religious dialogues. Traditionally, the dialogue between Buddhism and Christianity has largely been based on the universality of religion. From the perspective of transcendental reality, it shows that the themes of “Emptiness and God” and “Jesus and Bodhisattva” have emerged as representative topics of dialogue between the two beliefs. Those who have focused on the universality of these religions mainly stand on the position of theocentric pluralism. However, it is true that by adopting this view we tend to overlook the uniqueness of each religion. I examine these problems by reflecting on the existing interreligious dialogue. The conventional dialogue between two religions can be looked upon as superficial from the religious philosophical point of view; as can be seen through the dialogue of the two religions centering around Kyoto school. Through these observations, I think the future direction of interreligious dialogue should be one that confronts believers’ real-life problems in a concrete reality. In other words, true interreligious dialogue should be a relationship of cooperation with neighboring religions in order to solve practical problems together. I consider that interreligious dialogue over real problems is a way for religious people to cooperate regarding the practical problems ultimately directed by each religion. For example, if we can share a solution to the problem of ecological crisis through the spirituality and wisdom of each faith, we believe our religion will contribute to the society as well as to ourselves. Thus, in the future, we wish that interreligious dialogue will be a forum for us to reflect upon reality issues that we all empathize with and to share the remedies that religions can offer us.

Really Ultimate Reality

ABSTRACTThis essay sketches a radically apophatic conception of ultimate reality, explains how rational comparison and evaluation of theological views is possible, and indicates how this view comports with the social and natural sciences. Really ultimate reality, whatever it finally is, is beyond being, and thus beyond the putative gods that are held to be beings.

Lutheran Perspective on Natural Theology

This article examines Martin Luther’s view of Natural theology and natural knowledge of God. Luther research has often taken a negative stance towards a possibility of Natural theology in Luther’s thought. I argue, that one actually finds from Luther’s texts a limited area of the natural knowledge of God. This knowledge pertains to the existence of God as necessary and as Creator, but not to what God is concretely. Luther appears to think that the natural knowledge of God is limited because of the relation between God and the Universe only one side is known by natural capacities. Scholastic Theology built on Aristotelianism errs, according to Luther, when it uses created reality as the paradigm for thinking about God. Direct experiential knowledge of the divinity, given by faith, is required to comprehend the divine being. Luther’s criticism of Natural theology, however, does not appear to rise from a general rejection of metaphysics, but from that Luther follows certain ideas of Medieval Augustinian Platonism, such as a stark ontological differentiation between finite and infinite things, as well as the idea of divine uniting contradictions. Thus the conflict between faith and reason on Luther seems to be explicable at least in part as a conflict between two different ontological systems, which follow different paradigms of rationality.

Relasi antara Tuhan dan Manusia Menurut Pandangan Ibrāhīm al-Kurānī

This article describes the concepts of relationship of God and man from theological point of view along with Sufism. It focuses on Ibrāhīm al-Kurānī’s view on the issue. This article confirms that al-Kurānī attempts to reconcile theological views of Ash‘arīyah and the divine worldviews of the Sufis, especially that of Ibn ‘Arabī’s philosophical Sufism. Al-Kurānī argues that there has been interconnectedness between common concepts expressed by the Sufis such as waḥdat al-wujūd and tajallī and the concept of al-kasb promulgated by Ash‘arīyah. The author finds that the concepts of ittiḥād and ḥulūl are not two mystical concepts that explain the relationship of God and man, rather these two concepts are a mere psychological condition sensed and experienced by the Sufis who try to enter the realm of ma‘rifat. Al-Kūrānī also argues that the relation of God and man can be explained through the concept of tajallī. He sees that this concept is compatible with Ash‘arīyah’s concept of al-kasb. Al-Kūrānī adds that causality is not an undoubtedly exact matter. It means that the causality does not discord against the notion of waḥdat al-wujūd.

Advocating for Poor Relief in Zurich: Heinrich Bullinger's Contributions to Religious Ideals and Policy Reforms

Despite the demarcations of the political and religious spheres, Heinrich Bullinger (1504–1575) considered the city's system of poor relief to be a pastoral concern. The chief minister of Zurich expected the wealth from confiscated church property to be used for communal needs and believed that the magistrates needed the ministers to guide them in poor relief reforms. This article demonstrates that Bullinger's biblical interpretation was not peripheral to his political activity, but rather central to his contributions to poor relief and to the justification of his political involvement in poor relief reform. More specifically, Bullinger's involvement in poor relief reform was a consistent development from his articulation of his theological views in the 1530s, applied to the Zurich context in the 1550s, and politically supported in the 1570s. An examination of Bullinger's biblical interpretation and scriptural references in his commentaries, sermons, and speeches reveals a consistent concern for the care of the poor from the early years of his career to the end of his ministry in Zurich.

Religion, Art, and Money: Episcopalians and American Culture from the Civil War to the Great Depression

An introduction, six chapters, and an epilogue compose this cultural history. In part 1, “Churches,” the first three chapters take up Phillips Brooks and Trinity Church in Boston; the Gothic revival and the arts and crafts movement; and American cathedrals. Part 2 also comprises three chapters: “The Social Gospel,” “The Gospel of Education,” and “The Gospels of Wealth and of Art.” A recurring theme is the connection between the Anglican emphasis on the incarnation of the divine in this world and Episcopalians' affirmation of material culture. This unified vision appreciated both this-worldly social service and high culture, expressed in the arts, architecture, and education. Peter W. Williams argues that Episcopalians thus “helped smooth the way for a widespread acceptance of the visual and material as means of religious and cultural expression in a society where an iconoclastic Puritanism had shaped a dominant aesthetic” (p. xii). The most stimulating chapter—one that represents a coherent view of theology, character formation, and architecture, assisted by big money—is “The Gospel of Education.” Williams's account begins not with the Civil War but forty years earlier, with the founding of the Round Hill School. This chapter offers a solid description of its subject. Minor errors appear, however. On page 157, for example, the correct spellings of individual and place names are John Barrett Kerfoot, the College of St. James, and W. R. Whittingham; and Henry Coit died in 1895, not 1995.

Orthodoxy, Orthopraxis, and Orthopathy: Evaluating the Feminist Kenosis Debate

AbstractThis study examines the feminist kenosis debate, tracing its development through Daphne Hampson, Sarah Coakley, Aristotle Papanikolaou, Carolyn Chau, Jennifer Newsome Martin and Anna Mercedes. Given the diversity of theologies put forth in this debate, it is necessary to have a method of evaluation. In order to do this, I will introduce the theology of Jon Sobrino to the feminist kenosis conversation. Sobrino's notions of orthodoxy, orthopraxis, and orthopathy are essential tools for assessing different interpretations of kenosis and advancing an adequate theology of “self‐emptying.” This analysis leads to a proposal for a comprehensive feminist theological view of kenosis.

That All May Enjoy Abundant Life: A Theological Vision of Flourishing from the Margins

At the onset of the twenty-first century, American Christian feminist theologian, Sally McFague, in her book Life Abundant, challenged North Americans to move from a consumer mentality to a planetary theology that glorifies God in and through all of creation. The privileged are urged to shift from affluence and over indulgence to restraint, in order that all people may benefit. McFague points out that there is no single solution to the crisis facing humanity and the cosmos. This article, reflecting on the stories, hopes and struggles of marginalized women in India, offers one response to envision abundant life for all. It presents a theological view of flourishing from the vantage point of the excluded and oppressed. How do marginal voices challenge people at the centre and how can those at the margins be enabled to experience abundant life in relation to God, others and the entire ecosystem?

جليل الكلام ودقيقه لدى الشيعة الإمامية قبل بداية فترة الغيبة الكبرى

This study would serve as sequel to the views of the Imami theologian Hisham bin al-hakam on Jalil al-Kalam and Daqiq al-Kalam by explaining the theological views of Zurarah bin Aʻyun, Abu Jaʻfar al-Ahwal, al-Fadl ibn Shazan and Banu Nubakht; it will focus on their known writings, explicating their available theological views as far as possible, on the basis of Sunni and Shi’ite sources in the context of the history of theology. The objective behind that is to explain the theological trends that emerged in the history of the Twelver Imamite community, their connections; this would, first of all, provide knowledge of the intellectual foundations of the Twelver theology, which reached its pinnacle at the hands of the theologians of the fifth century AH beginning with Shaykh al-Mufid bin Muhammad bin al-Nuʻman al-ʻAkbari al-Baghdadi. Secondly, this study would provide an understanding of the relational basis between the Twelver and the Mutazilite theological thought. I think that it is the result of a mutual cross-fertilization on the one hand, while on the other since they both derive from the same sources, they lead to similar results. It is not a case of Shi’ite subservience to a predominant Mutazilite influence because the Twelver Shi’ite theologian was conscious of his requirements in support of his doctrine, which revolves around the issue of the Imamah in Jalil al-Kalam and Daqiq al-Kalam alike. In addition, this study will also identify the real origins of the idea of limiting the imamate to twelve imams, ending with the consideration of the early Imamite scholars through which they established their arguments against their opponents in their writings and debates. This is all the more important since the titles of the Shi’ite Imami writings and from what is quoted in their debates on the issue of Imamate, do not point to the imamate of only twelve imams, as the history of the Imami Thought depicts and which starts with the period of the Minor Occultation, which lasted about 70 years from 260 to 329 AH. KeywordsImami Shiʻites, Jalil al-Kalam, Daqiq al-Kalam, Major Occultation

Hisham bin Al-Hakam (and the impact of the Ahl al-Bayt School () on his life and his theological views).

And because what befell the companions of the imams G of harm and distortion in general, and what befell Hisham ibn al-Hakam in particular of injustice and injustice requires us to set aside what was said about him, from the sayings of one with envious knowledge or one with hateful hostility, bearing in mind that all the companions of the imams remain a source from which the researcher supplies insights And ideas and research results that may be new or are a continuation of what the ancients wrote in fairness to those who were wronged because of their love and sincerity for their doctrine and belief. This research was an attempt to do justice to this character from the suspicions that revolved around him.