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This book offers a postfoundationalist comparative method, emerging from the Indian-Christian minority perspective, to affirm religious diversity and parity among religions. It upholds the particularity and universality of faith assertions across religions in dialogue by defining each religion's attempt at their revealed truth as a parallel quest.

Son of Man (2006) is the first Jesus film to be produced in South Africa and the first Jesus film with an all-black cast amongst all films about the life of Jesus. Son of Man retells the story of Jesus from the pre-1994 South African context and the transition to democracy. The film portrays a Jesus who is concerned about social justice and seeks to dismantle systems that perpetuate and maintain subjugation, oppression, discrimination and marginalisation. The film reinforces the ideology of black consciousness and the praxis of black theology creatively and artistically through film. Jesus in Son of Man embodies the life of Stephen Bantu Biko, and Steve Biko is thus given a Christ-figure around four things: non-violence, ideology, disappearance and death. A black Christological perspective is used to analyse the nature of Jesus Christ in Son of Man. ; Mr Mokoena is participating in the research project, 'Social Cohesion', directed by Prof. Dr Vuyani Vellem, Department of Dogmatics and Christian Ethics, Faculty of Theology, University of Pretoria. ; http://www.hts.org.za ; am2017 ; Dogmatics and Christian Ethics

Introduction. The author shows how the Stoic principle of total blending of physical bodies finds its refraction in the Byzantine Christological teachings on the example of penetration of fire into iron. According to the Stoics, total blending occurs when one body accepts certain qualities of the other, however, remaining themselves, or both mixed bodies acquire qualities of each other preserving their natures.

Analysis. The author asserts that Origen's use of the example of iron incandesced by fire turned out to be paradigmatic for the subsequent Christian literature, and influenced the formation of two directions of using this example at once: in Christological context, as well as to describe deification of man. Further, the author addresses to Christological problematics and claims that using the incandesced iron example in Byzantium literature in properly Christological context began with Apollinarius of Laodicea. The paper also investigates the specificity of the refraction of this example in Christological perspective in (Ps.-) Basil of Caesarea, Theodoret of Cyrus, Cyril of Alexandria, Severus of Antioch, John of Damascus, and Corpus Leontianum.

Results. In this context, the author pays special attention to the discrepancy between John Damascus and Leontius of Jerusalem regarding the issue of the complexity of Christ's hypostasis. The researcher clarifies prerequisites of this discrepancy.

The basis for theological reflection about freedom is the truth about creation of man in the image and likeness of God who is absolutely free. Here is the source of human's yearning for freedom, pursued through endless tension between good and evil. Abstracting in the definition of freedom from the religious foundation inevitably leads to replacing the truth about freedom with the ideology of freedom, the example of which may be modern and contemporary liberal world views, converting themselves into totalitarian social and political systems. Though just in itself, the mere desire for freedom leads humans to nothingness and enslaves them, if it takes the form of lawlessness and Promethean struggle with God. Christianity shows that freedom is not a human prey, but a gift of God, grounded in ontology; the man is free because he was created and saved — he is a son in the Son. Christ is a new Prometheus, who "cast fire on the earth," in the gift of the Holy Spirit — the Spirit of freedom. What constitutes the way to man's freedom is not autonomy, but grace, leading to love.

У статті розглядається історико-богословський контекст формування відносин між державою і Церквою в Римській імперії IV століття. ; The Nicene Council did not put an end to the Arian polemic. After the Council there came a long period of the struggle for reception of the Nicene Christology. The controversy became a subject of an interest for the Emperor since it was perceived as a threat for the imperial unity. For this reason, the custom of the Emperor to intervene in the ecclesiastical affairs began to increase even in the field of doctrine. Such situation evoked a reaction of bishops and became an opportunity for defining the role of the Emperor in the Church. There are two main standpoints in this regard in the fourth century: one of the pro-Arian bishops and the other of the anti-Arian bishops. The chief purpose of this paper was to illustrate the pro-Arian bishops' standpoint concerning the Emperor in the Church. The analysis of historical sources and literature proved that the attitude of the pro-Arian bishops towards the Emperor was the position neither of an absolute submission nor the whole independence. Their model of relations between the Church and state was influenced primarily by Eusebius of Caesarea, who transformed to the Christianity the ancient Hellenistic political theory and Hebrew view of authority. In the context of these ideas the Emperor as the alive law had a special role in the Church. It was manifested especially on the synods. The pro-Arians allowed the Emperor to intervene even in the sphere of Church doctrine. Their attitude towards the Emperor differed greatly from the model elaborated during the ante-Nicene period. On the other hand, the pro-Arians tried to remain faithful to the teaching of Church Tradition. In this perspective they could not consider the Emperor as the head of the Church. The end of the Arian controversy did not discharge the Church of intervention of the Emperor, but underscored the role of the Emperor in the Church. The Eastern Church in the period of reception of the Nicene Christology was programmed to be dependent on the Emperor. Thus, the pro-Arian attitude towards the Emperor sowed the seeds of future Byzantine Caesaropapism.

Christology is the effort to find the answer on Christ illustration of human life which always experiences a development. Christology should build based on the inter-textual and intercultural. With noticing the cultural context, so Christology can develop itself widely and always up to date, the literary quality aimed to find the dynamics of the development of Christology in the Javanese farmer community context. The Research obtains the important findings about Christology. Learn from Christological thinking which always develops according to the times, it might be developed the Christological thinking in the Javanese farmer communities' context. The myth regarding Dewi Sri (and Sadono) and Ratu Adil, which has become ingrained in the Javanese farmer community, can be appointed the development of a distinctive Christology for Javanese farmer community. The developed Christology should describe that Christ as the incarnate form of Allah can be found in the realm of agriculture. Christ presents in nature (Panentheism) becomes increasingly context for Javanese farmer community, Christology which emphasize Jesus as incarnation form, Jesus is the compassion of God, Jesus is the political act of God's love which experienced by Javanese farmer community. This finding has benefit for the efforts to develop the Church in the context of agricultural society in Java. ; La cristología es el esfuerzo por encontrar la respuesta a la ilustración de Cristo en la vida humana, que siempre está en desarrollo. La cristología debe construirse a partir de lo intertextual y lo intercultural. Al darse cuenta del contexto cultural, para que la cristología pueda desarrollarse ampliamente y siempre actualizada, la calidad literaria tuvo como objetivo encontrar la dinámica del desarrollo de la cristología en el contexto de la comunidad campesina javanesa. La investigación arroja importantes hallazgos sobre cristología. Aprenda del pensamiento cristológico que siempre se desarrolla según los tiempos, podría desarrollarse el pensamiento cristológico en el contexto de las comunidades campesinas javanesas. El mito sobre Dewi Sri (y Sadono) y Ratu Adil, que se ha arraigado en la comunidad de agricultores javaneses, puede considerarse el desarrollo de una cristología distintiva para la comunidad de agricultores javaneses. La cristología desarrollada debería describir que Cristo, como la forma encarnada de Alá, se puede encontrar en el ámbito de la agricultura. Cristo se presenta en la naturaleza (panenteísmo) se convierte cada vez más en un contexto para la comunidad de agricultores javaneses, la cristología que enfatiza a Jesús como forma de encarnación, Jesús es la compasión de Dios, Jesús es el acto político del amor de Dios experimentado por la comunidad de agricultores javaneses. Este hallazgo beneficia los esfuerzos por desarrollar la Iglesia en el contexto de la sociedad agrícola en Java. ; A cristologia é o esforço para encontrar a resposta à ilustração de Cristo na vida humana que está sempre em desenvolvimento. A cristologia deve se construir a partir do intertextual e do intercultural. Percebendo o contexto cultural, para que a Cristologia se desenvolva amplamente e sempre atualizada, a qualidade literária visou encontrar a dinâmica do desenvolvimento da Cristologia no contexto da comunidade camponesa javanesa. A pesquisa produz descobertas importantes sobre cristologia. Aprenda com o pensamento cristológico que sempre se desenvolve de acordo com os tempos, pode ser desenvolvido o pensamento cristológico no contexto das comunidades de agricultores javaneses. O mito a respeito de Dewi Sri (e Sadono) e Ratu Adil, que se enraizou na comunidade de agricultores javanês, pode ser apontado como o desenvolvimento de uma cristologia distinta para a comunidade de agricultores javanês. A cristologia desenvolvida deve descrever que Cristo como a forma encarnada de Allah pode ser encontrado no reino da agricultura. Cristo se apresenta na natureza (Panenteísmo) torna-se cada vez mais contexto para a comunidade de agricultores javaneses, cristologia que enfatiza Jesus como forma de encarnação, Jesus é a compaixão de Deus, Jesus é o ato político do amor de Deus vivenciado pela comunidade de agricultores javaneses. Essa descoberta foi benéfica para os esforços de desenvolver a Igreja no contexto da sociedade agrícola em Java.

Intro -- Title Page -- Copyright Page -- Dedication -- Contents -- Foreword by Hans Kolstad -- Preface -- Introduction -- Chapter One Are Demons Real?-Personal Experiences -- Chapter Two How are Demons Created? Earth Radiation -- Chapter Three How to Stop or Prevent the Demonic Effects of Earth Radiation -- Chapter Four How Do We Free or Defend Ourselves from Demons? -- Addendum -- Spiritual beings and drugs -- Poltergeists -- Conclusion -- Afterword by Phil Rogers -- Acknowledgements.