Suchergebnisse

Archivo personal de Franz Hinkelammert. ; Spiritus ("Populorum Progressio: 30 ans après"), no. 148, Septiembre de 1997.

The definition of silence is essential to the interpretation of 1 Corinthians 14:34–35. What did Paul mean when he silenced women in church? In Paul, Women, and the Meaning of Silence, author Alex S. Carr compares the Greek verb Paul used for silence with other ancient Greek sources containing the same term. Through this comparison, he demonstrates consistency within 1 Corinthians and the other Pauline letters. Through comparison with other passages in the New Testament, Carr also demonstrates that these passages do not contradict the type of silence in 1 Corinthians 14.Paul, Women, and the Meaning of Silence further considers cultural and historical contextual issues, including women's education and speech in the Greco-Roman world. This book will assist Bible scholars, pastors, and theological students in navigating some of key interpretive issues in 1 Corinthians. Scholars seeking to locate primary source material will especially profit. Pastors will find an explanation of various views as they preach and teach on the subject. The book is one of the most extensive discussions of this challenging New Testament passage on women in the church. "In what is possibly the most thorough examination of 1 Corinthians 14:34–35 to date, Alex Carr offers an insightful discussion of the history of research, literary context, historical context, and theological context of this debated text. His knowledge of the topic is vast, his arguments cogent, and his conclusion persuasive. Carr's research will topple several of the popular theories and become the work with which all future scholarship simply must engage."—Charles L. Quarles, Research Professor of New Testament and Biblical Theology; Charles Page Chair of Biblical Theology, Southeastern Seminary "After decades of debate and libraries of books on the ministry of women, Alex Carr's study shows there are new insights still to be had from examining the biblical texts afresh. Paul, Women, and the Meaning of Silence demonstrates that lexical, literary, historical, and theological factors weigh against Paul's command in 1 Corinthians 14:34 demanding 'absolute silence' of women. Instead, Carr shows that Paul's command enjoins women to temporary silence during a specific time in the church gathering, namely, during the weighing of prophecies. His findings support the authenticity of the text and shed light on the contribution and participation of women in the first century church and today."—Claire S. Smith, Author of Pauline Communities as 'Scholastic Communities': A Study of the Vocabulary of 'Teaching' in 1 Corinthians, 1 and 2 Timothy and Titus (2012) "1 Corinthians 14:34–35 at first glance appears to silence all women in church, yet 11:5 permits them to pray and prophesy if their heads are covered. A plethora of approaches has developed both to affirm and deny that this is an irreconcilable contradiction. But Alex Carr deftly guides his readers through the maze of options that scholars have developed, showing there is no contradiction at all. A welcome addition to a crowded field of studies."—Craig L. Blomberg, Distinguished Professor Emeritus of New Testament, Denver Seminary

Religion is much queerer than we ever imagined. Nature is as well. These are the two basic insights that have led to this volume: the authors included here hope to queerly go where no thinkers have gone before. The combination of queer theory and religion has been happening for at least 25 years. People such as John Boswell began to examine the history of religious traditions with a queer eye, and soon after we had the indecent theology of Marcella Althaus Ried. Jay Johnston, one of the authors in this issue, is among those who have used the queer eye to interrogate authority within Christian theological traditions. At the same time, there have been many queer interrogations of "nature," perhaps most notably in the works of Joan Roughgarden and Ann Fausto-Sterling, and more recently in the works of Catriona Sandilands and Timothy Morton (an author in this volume). However, the intersections of religion, nature, and queer theory have been largely left untouched. With the exception of Dan Spencer, who writes the introduction for this volume and is one of the early pioneers in this realm of thought with his book Gay and Gaia (Pilgrim Press, 1996), and the work of Greta Gaard in developing a queer ecofeminist thought, religion and nature, or religion and ecology, have largely ignored the realm of queer theory. In part, the blinders to queer theory on the part of eco-thinkers (religious or otherwise) are similar to the blinders eco-thinkers have when it comes to postmodern thought in general: namely, if there are no absolute foundations, how does one create an environmental ethic and a "nature" to save? For this reason and many others, this volume on religion, nature, and queer theory is groundbreaking. Though these essays span many different disciplines and themes, they are all held together by the triple focus on religion, nature, and queer theory. Each of these essays offers a unique contribution to the intersection of religion, nature, and queer theory, and all of them challenge strict boundaries proposed in religious rhetoric and many discourses surrounding "nature." Carol Wayne White's essay draws from a queer reading of James Baldwin to develop an African American religious naturalism, which highlights humans as polyamorous bastards. Jacob Erickson's essay examines Isabella Rossellini's "Green Porno" and Martin Luther's work to develop an irreverent theology. Jay Johnson draws from personal relationships with his late dog, and Master/Pup fetish-play, to blur the boundaries between humans and other animals, specifically within ethical and theological discourse. Whitney Bauman reflects on how the very processes of globalization and climate change queer our identities and call for a queer and versatile planetary ethic. Finally, Timothy Morton leads us through a reflection on queer green sex toys to challenge the ontology of agrologistics. Each of these essays in their own way is concerned with fleshing out more meaningful encounters with the planetary community. Without being too ambitious, we hope that these sets of essays will help to open up a new trajectory of conversations at the intersection of religion, nature, and queer theory.

The objective of this article was to initiate a dialogue between history and eschatology from the experience of human suffering in God. Therefore, the dialectical method will be addressed in order to establish a hermeneutical reflection that allows understanding the suffering of the present from the force of the past and the commitment to the future. For this, the theological thought of Johann Baptist Metz and other authors will be fundamental, as, from the author's theological-political proposal and from the provocative memory in the context of a highly globalized world, he vindicates the problem of theodicy from the experience of man who suffers and claims to God its imminent end. Now, within the academic world of theology, several efforts have been made to structure a political theology that looks at the world, since the Christian faith is faith with open eyes, but it has not obtained the necessary reception within the academic world or in the formal ecclesial context. The efforts made after the rise of the Second Vatican Council aroused in 1968 a cry from the oppressed, the poor and the suffering, which is still unknown in both the Latin American and European contexts. Consequently, this dialogue between history and eschatology is born, in which the singularity of faith will be addressed, first, in the context of a new nominalism; second, the secularization of the fruit of the enlightened bourgeois man and modernity, and, finally, the relationship between memory and hope will be concretely outlined in the context of Auschwitz. ; El objetivo de este artículo fue iniciar un diálogo entre historia y escatología desde la experiencia del sufrimiento humano en Dios. Por tanto, se abordará el método dialéctico para establecer una reflexión hermenéutica que permita comprender el sufrimiento del presente desde la fuerza del pretérito y el compromiso con el futuro. Para ello, será fundamental el pensamiento teológico de Johann Baptist Metz y de otros autores, quien desde su propuesta teológico-política y desde la memoria provocadora en el contexto de un mundo altamente globalizado reivindica el problema de la teodicea desde la experiencia del hombre que sufre y reclama a Dios el fin inminente de este. Ahora bien, dentro del mundo académico de la teología, se han realizado varios esfuerzos por estructurar una teología política que mire al mundo, pues la fe cristiana es fe con los ojos abiertos, pero no ha obtenido la recepción necesaria dentro del mundo académico ni en el contexto eclesial formal. Los esfuerzos realizados después del auge del Concilio Vaticano II despertaron en 1968 un clamor del oprimido, del pobre y del sufriente, que aún se desconoce tanto en el contexto latinoamericano como en el europeo. En consecuencia, nace este diálogo entre historia y escatología, en el cual se abordará, primero, la singularidad de la fe en el contexto de un nuevo nominalismo; segundo, la secularización del fruto del hombre burgués ilustrado y la modernidad, y, finalmente, se esbozará concretamente la relación entre memoria y esperanza en el contexto de Auschwitz.

At the beginning of the twentieth-century, many discussions arose about the role of women in society or in the social sphere. One characteristic of these discussions is the question "Does Islam allow women to play a role in a society like men?" Some people have seen a saying that the teachings of Islam have caused the decline of Islam and Muslims because of its disagreement with the reality of contemporary society. Some of the teachings of Islam prohibit women from working in the social field in order to leave the education of children which is the supreme interest in religion. And some think that Islam does not close the doors of interest as long as women can have a role such as what men are accustomed to the community as it is in accordance with the teachings of Islam.This research is an answer to the above from the perspective of the Prophet's Hadith by reading the views of the scholars who are familiar with the Prophet's Hadith specifically in the view of al-San'aani in the Book of the Ways of Peace. This research used the objective approach to collect the explanations of the hadiths of the women's authority from the book of the Ways of Peace to the San'ani and compare them with other interpretations of the tradition and modern scholars.This research confirms the study of Tasmin in The Assumption of Women in the Hadith that the textual understanding in the text of hadith will not succeed even if ordered by a woman indicates the prohibition of women in public positions; and Benjamin Bishin in Women, Property Rights, and Islam that close to 90 per cent of Muslim countries deny women equal in leadership; and Shaf'is, Malikis and Hanbalis in general in the judiciary. This research criticizes Zuriatul Khairi studies in Muhammadiyah Theology in marriage with non-believer and Women Leader that Muhammadiyah through historical approach to describe the change of the concept of belief to nash to view how is the relationship between theology and fish and state that religion has no power to deny the leadership of women; and Susan Blackburn in Indonesia, Women and Political Islam that women in Indonesia joined some radical organisation like Permi and PSII in the early twentieth century, and they were slow to find a voice in non-political organisations like NU and Muhammadiyah; and Zulkifli studies in "the concept of the mandate of women comparative study when Nasr Omar Omar and Hussein Mohammed" it allows the mandate of women provided that the efficiency of women in particular the tap and Mohammed al-Ghazali in general.The most important result of this research is that al-Sanani through the book of the ways of peace explained that Al-Maram understood women's conversations using correct methods that women can not take over social affairs from the state or the judiciary and slavery in prayer especially since women suffer from men's disability. Al-Sunani understood the hadith of women in the state verbally and understood the hadeeth of women in prayer iqamah and adhan by the method of hadith contradiction.

Today, the Indian church is situated within an increasingly complex socioeconomic and religio-cultural reality. On the one hand, India's cherished values of democracy, secularism, and religious diversity are being threatened by the forces of radical Hindu fundamentalism. On the other hand, the Indian church itself is divided by ethnic, linguistic, caste, gender, and ritual boundaries. These concerns call for rigorous theological discourse that advances an adequate self-understanding of the church in India. We can envision a communion of local churches, one which welcomes and affirms the distinct identity of each language group, ethnicity, caste, culture, and rite; encourages solidarity and mutual support; and strengthens a coordinated commitment to the church's prophetic presence in a pluralistic India. This dissertation argues that the synodal ecclesiology of Pope Francis, which is marked by decentralization, participation, subsidiarity, and encounter, can provide an underlying vision for a new way of being church in India today, one which fosters unity and reconciliation within the church itself, and becomes a force for Sarvodaya (the welfare of all) in Indian society. The central claim of this study is that in order to be an agent of Sarvodaya, the church must first be healed and unified within. Given the complexities of the Indian ecclesial and social reality, my study is necessarily interdisciplinary in nature. It employs socio-economic, political, religious, historical, and cultural analyses to investigate the multidimensional reality of India. It also draws on scriptural/exegetical analysis to examine the biblical roots of the pope's x vision of synodality, notably a Pauline Body of Christ theology. Furthermore, the study employs the discipline of organizational theory as a lens through which to evaluate the pope's call for the decentralization of power and authority within church structures and the participation of the whole people of God within all levels of church life and mission. The first Jesuit and Latin American pope is striving to renew the structures, mission, and self-understanding of the church. His vision is both radically new and rooted soundly in the Second Vatican Council. His pastoral acuity with regard to the signs of the times, his call to go forth to the peripheries, his transformative leadership style, his denunciation of the economic structures that rob the poor of life and plunder the earth, and his call for a church of dialogue and encounter are among the qualities which hold particular relevance for the church in India today. Pope Francis's emphasis on a culture of encounter underscores the significance of his vision for the present moment in India. The Indian church, fostering a genuine encounter among the various rites, cultures, language groups, and ethnicities, will transform itself into an inclusive community and bear witness to one Body of Christ, unified in its splendid diversity. Through his theology of encounter, his call to move to the peripheries to empower the alienated and excluded, his fierce critique of unfettered capitalism, and his call for synodal structures to be mirrored in civil society, Pope Francis effectively announces an ethics of sarvodaya which coincides with his vision of the Kingdom of God, whose realization is the very basis of evangelization.

Vignettes of Constantinople are on four world maps of the Beatus of Liébana (c. 730- 798): 1) the Beatus map of Saint-Sever (Paris, Bibliothèque Nationale, Ms. Lat. 8878, fol. 45bisv-45terr), 2) the Beatus map of Osma (Burgo de Osma, Archivo de la Catedral, Cod. 1, fol. 34v-35r), 3) the Beatus map of Navarra (Paris, Bibliothèque Nationale, Nouv. acq. lat. 1366, fol. 24v-25r.), and 4) the Beatus map of Arroyo (Paris, Bibliothèque Nationale, Nouv. acq. lat. 2290, fol. 13v-14r). These vignettes are with the period of origin of each map closely connected. In other words, geography, history and political theology are here intimately linked. The vignettes analyzed of the word maps of Beatus illustrate changes in the approach to the question of the role and significance of Constantinople in the eyes of the Latins in the period from 1050 to 1250. These vignettes were certain schemes, that were designed especially for the people of that time and were understood by them. The vignettes were not a universal system, so every mapmaker adorned them with labels in order to avoid ambiguities in the identification of the respective cities. These vignettes were, however, understandable in the context of a specific map, when the map was ana­lyzed against the then geopolitical and theological background. In consequence of this the vignettes of Constantinople on four world maps of the Beatus of Liébana appears as a particular image of the relations between the Latins and the Greeks. ; Vignettes of Constantinople are on four world maps of the Beatus of Liébana (c. 730- 798): 1) the Beatus map of Saint-Sever (Paris, Bibliothèque Nationale, Ms. Lat. 8878, fol. 45bisv-45terr), 2) the Beatus map of Osma (Burgo de Osma, Archivo de la Catedral, Cod. 1, fol. 34v-35r), 3) the Beatus map of Navarra (Paris, Bibliothèque Nationale, Nouv. acq. lat. 1366, fol. 24v-25r.), and 4) the Beatus map of Arroyo (Paris, Bibliothèque Nationale, Nouv. acq. lat. 2290, fol. 13v-14r). These vignettes are with the period of origin of each map closely connected. In other words, geography, history and political theology are here intimately linked. The vignettes analyzed of the word maps of Beatus illustrate changes in the approach to the question of the role and significance of Constantinople in the eyes of the Latins in the period from 1050 to 1250. These vignettes were certain schemes, that were designed especially for the people of that time and were understood by them. The vignettes were not a universal system, so every mapmaker adorned them with labels in order to avoid ambiguities in the identification of the respective cities. These vignettes were, however, understandable in the context of a specific map, when the map was ana­lyzed against the then geopolitical and theological background. In consequence of this the vignettes of Constantinople on four world maps of the Beatus of Liébana appears as a particular image of the relations between the Latins and the Greeks.

In this study, based in the main political works of D. Fr. Alvarus Pelagius O. Min. (c. 1270- c.1350) we analyze his conception on the origin or efficient cause of the spiritual power and, also, his thought about the finality or final cause of the mentioned power. Referring to the first topic, the Bishop of Silves wants principally refutes some Marsilius of Padua's thesis contained in the Second Dictio of his Defensor Pacis, completely different of the theology of the catholic priesthood and their hierarchic degrees and the Peter's Primacy. With this purpose, ad litteram, he bases, between other sources, specially, in James' of Viterbo OSA De regimine christiano (1301). Concerning the finality of the spiritual power, on the one hand, Alvarus supports the Church's traditional thought about this matter and, the other hand, by consequence, as member and defender of the hierocratic thought, he defends the thesis according which, in the Societas Christiana, the priests, the bishops and, principally, the Roman Pontiff hold the most important position concerning the secular rulers. ; In this study, based in the main political works of D. Fr. Alvarus Pelagius O. Min. (c. 1270- c.1350) we analyze his conception on the origin or efficient cause of the spiritual power and, also, his thought about the finality or final cause of the mentioned power. Referring to the first topic, the Bishop of Silves wants principally refutes some Marsilius of Padua's thesis contained in the Second Dictio of his Defensor Pacis, completely different of the theology of the catholic priesthood and their hierarchic degrees and the Peter's Primacy. With this purpose, ad litteram, he bases, between other sources, specially, in James' of Viterbo OSA De regimine christiano (1301). Concerning the finality of the spiritual power, on the one hand, Alvarus supports the Church's traditional thought about this matter and, the other hand, by consequence, as member and defender of the hierocratic thought, he defends the thesis according which, in the Societas Christiana, the priests, the bishops and, principally, the Roman Pontiff hold the most important position concerning the secular rulers. ; Neste estudo, com base nos principais escritos políticos de D. Frei Álvaro Pais O. Min. (c. 1270- c.1350) analisamos sua concepção a respeito da origem ou causa eficiente do poder espiritual e, igualmente, seu pensamento no tocante à finalidade ou causa final do referido poder. Quanto ao primeiro tópico, o Bispo de Silves quer principalmente refutar algumas das teses de Marsílio de Pádua contidas na 2ª Parte do seu Defensor da Paz, completamente opostas à teologia do sacerdócio católico e seus graus hierárquicos e à do Primado Petrino. Para tanto, quase literalmente, haure-se, entre outras fontes, particularmente no De regimine christiano (1301) de Tiago de Viterbo OSA. Com respeito à finalidade do poder sacerdotal, de um lado, Álvaro sustenta a doutrina tradicional da Igreja a seu respeito e, de outro, em conseqüência, como partidário da hierocracia, defende a tese de que na, Societas Christiana, os detentores do poder espiritual, particularmente o Sumo Pontífice, ocupam uma posição mais eminente em relação aos governantes seculares.

The problem of theodicy /Alexander (Golitzin) --A medical perspective on pain and suffering --Donald H. Jenkins--On pain and suffering : the psychological perspective /Albert S. Rossi --Distinctions of shame and guilt and their influence upon addictive behavior /Hierodeacon Theodore Niklasson --Pain, suffering, and family systems : a narrative family therapy approach /Sean Levine --Healing the healer : introduction to internal family systems (IFS) and the cycle of caring in understanding the pain and suffering of the healer /Ioana Popa --Paradise lost and Paradise regained : authentic restoration to God, a psychoanalytic perspective /Steven-John Michad Harris --The patient acceptance of tribulation as an exemplar of spiritual practice /Mark W. Flory --Amish grace : dealing with traumatic loss through forgiveness an Orthodox perspective /Tom Miller --Parent-physician partnership at the edge of viability /Eric Ruthford ,Miriam Ruthford,Mark Hudak --Soul to sell in spiritual care /Sébastien Falardeau --Resiliency : a first-person account of medical resiliency /Euthym Kontaxis --Anatomy of a wound /Cindy George --From fear to trust to love: dynamics of psychological mending and spiritual healing for resilient living /Demetra Velisarios Jaquet --Ego reduction as a way to resiliency /Dean T. Theophilos --Watchfulness, contemplation, and resilience-intersection of psychology and theosis in healing the healer /Ioana Popa --Repentance, tears and emotional resilience : Orthodox theological vs Western secular psychological perspectives /Alexandra Union --Resilience in the face of death /Thomas L Miller --Gratitude in the midst of suffering /Robin Phillips --Visiting the sick, visiting Christ, visiting myself : a theology of pastoral care /Adrian Budica --Superheroes and resilience in psychiatric units for children : philosophical and spiritual approaches for chaplaincy /Sébastien Falardeau --Resilient young women in and for the life of the church /Kyra Limberakis --Opening the doors of the hospital: the prish as a welcoming place of healing /Photios Parks --Orthodox reflection on a model of missionary resiliency /Geoff Whiteman.

Walter Benjamin, Gershom Scholem e Il Linguaggio, a cura di T. Tagliacozzo, Milan: Mimessis/Semiotica e filosofia del linguaggio, 2016.

Gershom Scholem's commentary on Walter Benjamin's "Notes to a Study on the Category of Justice" (1916), first published in German and English in Metaphysics of the Profane, New York: Columbia University Press, 2003, pp. 174-180, with permission of Suhrkamp Verlag.

Recht ist ein zentraler Bestandteil unseres Lebens, es gestaltet die soziale Wirklichkeit. In der Theologie stand diese Frage lange am Rande, bis Wolfgang Huber mit diesem Buch zeigte, aus welchen Gründen die Zeit der Beziehungslosigkeit zwischen Ethik und Recht zu Ende ist. In seinem rechtsethische Entwurf geht es dem Autor darum, die Hoffnung auf Gerechtigkeit in den Diskurs über das Recht einzubringen. Am Ende steht die Frage nach dem Recht in der Kirche und nach dem Verhältnis der Kirche zum Staat.(Quelle: Verlag / Internet).

ABSTRACT This project intervention explores resolution of systemic issues of church-based sexual harassment, abuse, and violence, referred to as #MeToo, through design of a training program for elders. As theological foundation for the project, the Gospel of Luke frames positive approaches modern church leaders can align with in the quest for solutions to #MeToo. The Good Samaritan parable and the story of Mary and Martha extract valuable lessons for church elders addressing sexual harassment, abuse, and violence experiences of adult women. In Luke, we find fresh understanding for questions of #MeToo through the highly relevant concept of "neighbor." Luke will serve as a framework for how Jesus and his near contemporaries would interpret and address #MeToo. Aligning with theological themes of freedom and healing, the theory pursued in this project also utilizes best practices including family systems theory and trauma-informed care.