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The diverse nature of religious and spiritual experiences (RSEs) eludes easy comparison or conceptualization. Here we explore the phenomenological, situational and conceptual principles that connect eighty-two diverse RSE reports from the Hardy Database (). We tentatively suggest that in addition to being unexpectedly significant and imbued with social percepts, messages and emotions, a variety of diverse RSEs might share a temporal trajectory; namely, a sudden, unexpected or drastic shift from a negative to a positive cognitive-emotional state. This transition can reflect an actual sequence of unexpected and meaningful events, or the trajectory of an altered state of consciousness (ASC) catalyzed by stress, fatigue or other triggers that promote shifts in focus. The cognitive-emotional trajectory of RSEs maps onto the trajectory of psychedelic and certain psychotic-like experiences, and fits conceptually with religious notions of miracles, salvation and revelation. [ABSTRACT FROM AUTHOR]

In my article, I would like to show Emil Brunner's early thoughts and statements, which he reveals in his sermons in Obstalden. These sermons are still unknown and unpublished. It is mostly claimed that Brunner entered in a modern and dialectical phase because of his colleague in the Reformed Church, Karl Barth. The truth is that they later had intense discussions about theses and antitheses in their dialectic phase. Brunner, however, formulates new dialectical thoughts earlier than Barth -- for example, already in 1917 on dialectical soteriology by using the text of Lk 15:11--32. In his sermons, he reflects several arguments of modern theology and defines, for example, God as thesis, lost person as antithesis, and saved person as synthesis. A detailed exegesis leads in the resolution of what follows from an encounter with God, namely being at home in safety. [ABSTRACT FROM AUTHOR]

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Copyright of Temas Americanistas is the property of Temas Americanistas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Pentecostal ecotheology presents a holistic approach to healing that recognises the inherent worth of all creation and the interconnectedness of human and nonhuman creation. It draws on the Pentecostal full gospel and the experiences of biblical Pentecost to inspire an expansive pneumatology that transcends an anthropocentric soteriology and views the entire cosmos as the altar where human and nonhuman creation can tarry for and experience the sacred presence, power, and conviction of the Holy Spirit with a sense of eschatological urgency such that (inter alia) repentance from ecological transgression becomes normative. This framework envisions all of creation participating in the Spirit's presence, power, gifting, and renewal. Leveraging Pentecostal ecotheology for holistic healing involves intentionally engaging, replicating, and contextualising the pneumatological experiences of the biblical Pentecost. It also involves embracing the pneumatological continuity between us and the biblical charismatic communities, enabling us to administer healing in contemporary environmental contexts through the Spirit's anointing. Engaging in ecotheological intercession, overcoming the creational desacralisation that leads to the mechanistic exploitation of creation, and adopting a Spirit-born sense of solidarity with creation are further essential strategies for leveraging Pentecostal ecotheology for holistic healing. [ABSTRACT FROM AUTHOR]

This article employs a Christological lens, deeply informed by Bernard J. F. Lonergan's theology of history and soteriology, to discern the conditions necessary for all-inclusive solidarity. It highlights the twofold kenotic aspect of solidarity, addressing a gap in mainstream theological discourses that often emphasize 'particular' solidarity with those in need while neglecting its 'universal' (all-inclusive) dimension. Affirming 'universal' solidarity necessitates guarding against a misleading notion of neutrality and against totalization, as well as resisting a truncated understanding of intersubjectivity that is prone to group bias. After laying the foundations for understanding solidarity in light of its secular origins and Christian theological context, the article concludes that redemptive solidarity cannot exist without a christomorphic kenosis, which encompasses two incommensurable dimensions: solidarity with victims and solidarity with victimizers as potential converts (that is, as capable of metanoia). In the pursuit of transforming evil into good in history, kenotic solidarity requires prioritizing the common good over personal advantage, even to the extent of refusing to exploit what is (or seems to be) rightfully one's own—whether privilege, possessions, or the right to strict retribution— just as Christ did when he did not exploit his equality with God to his own advantage (Phil 2:6). [ABSTRACT FROM AUTHOR]

This article examines Paul's letter to the Romans (with supporting texts) to assess the intersection between beliefs about God, behaviors for God, and being in community. Additionally, it offers suggestions to deepen Christian spiritual formation among congregants in churches and small groups with a view toward missiology and communal witness. [ABSTRACT FROM AUTHOR]

The Lord's Supper in its New Testament context is an experience of Scripture, a reenactment of crucial divine acts in salvation history with Jesus' death and resurrection as the nexus. As such, it grounds communicants in the biblical metanarrative and directs them to generosity, forgiveness, and patient, hopeful witness. [ABSTRACT FROM AUTHOR]

Biochar is a land-based greenhouse gas removal technology with potential to address the climate crisis. This article examines societal debate and discussion around biochar as represented in the UK print news media and reflects on its implications for the democratic governance of novel technologies. Using an "issue frame" analysis approach, the following frames are identified – Innovation, Economics, Security, Governance and Accountability, Risk, Justice, Substitution, Salvation and Tradition – with some more prominent than others. Economics and Innovation frames are particularly pronounced, together with the argument for market-based forms of governance, while Risk and Justice frames are weakly developed. The findings show that some frames and their associated actors dominate debate, while others are absent or side-lined. This might hinder opening up the debate to a wider group of stakeholders and publics and alternative framings, thus constraining effective governance of biochar. [ABSTRACT FROM AUTHOR]

I deal with the content of the vision of Hezekiah in Ascen. Isa. 1:2-5 and argue that it is based on Hezekiah's prayer or thanksgiving in Isa 38:9-20. The writer of the Ascension of Isaiah argues that in his vision Hezekiah foresees the coming of Christ who fulfills the salvation plan of God and condemns the evil powers—two topics which are related in Ascen. Isa. 4:19-21 to two important key texts in the book of Isaiah, that is, Isa 13-14 (the destruction of the evil power Babylon) and Isa 52:13- 53:12 (the descending of the Beloved One). I argued that the writer of the Ascension of Isaiah presumably accepted the established Jewish interpretation that Immanuel was Hezekiah but argue, additionally, that its deeper secret meaning (according to the interpretive model of Sir 39:1-3) concerned the Beloved. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Research in Humanities is the property of Tarbiat Modares University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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One of the primary purposes of preaching is soul-winning. This paper examines Apostle Peter’s life and preaching on the Day of Pentecost in Acts 2, where at least three thousand souls were won and added to the Church. Consequently, a template is developed from Peter for a soul-winner and soul-winning sermon. This template involves the preacher’s personal life and the preacher’s sermon. Beyond the initial crowd’s bewilderment at hearing the disciples speaking in their various languages was the response of three thousand men to Peter’s preaching. When the people heard his sermon, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?’ To win souls, every preacher needs the empowerment of the Holy Spirit to elicit the audience’s response to the invitation to salvation. Response to the invitation is evidence of a soul-winning sermon. [ABSTRACT FROM AUTHOR]

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This article examines how historical narratives of the League in Brittany (1589–1598) contributed to the creation of a contradictory depiction of the war as it happened in the region. Focusing on the narratives of the three main historians who described these lesser-known events at length (Jacques-Auguste de Thou, Agrippa d'Aubigné and Pierre Victor Palma Cayet), this article shows that representations of the war in Brittany responded both to the political exigence of 'oubliance' and the philosophical exigence of transitioning from war to peace at the end of the sixteenth century. This article argues that early modern French historians negotiated these exigencies through the creation of a compensating fiction. They adopted similar rhetorical strategies which included blurring the lines of conflict, shifting the narrative focus away from the enemy victory and representing Mercœur as following a path of transgression, repentance and ultimately salvation. While these historians wrote independently, all three operated in similar ways, showing the extent of the 'oubliance' doctrine and the need, at the end of the sixteenth century, to provide a new historical narrative. [ABSTRACT FROM AUTHOR]

In recent years, third-party forgiveness has received renewed attention, much of it negative. While a few have undertaken important attempts to defend or expound accounts of third-party forgiveness, many suspect that it is incoherent, vicious, or both. If true, this would be bad news for Christians, for Christians rely on notions of third-party forgiveness for their accounts of salvation and pastoral authority. I think there is reason to think that some notions of third-party forgiveness can overcome the critics' worries. In what follows, I argue that third-party forgiveness is more common, coherent, salutary, and diverse in species than many critics suppose. After considering key objections to third-party forgiveness, I offer a constructive account of it that makes sense of these objections while also defending the underlying concept and act. What emerges from this defense is a newfound appreciation for the diverse species of third-party forgiveness. Still, some of these species are more intelligible and safeguarded from declension than others, and I conclude by examining the limits of third-party forgiveness by considering its most contentious species. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Syntax Literate is the property of Ridwan Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I attempt to make theological sense of the following attitude towards Divine healing: although followers of Jesus should hope for, pray for, contend for, and seek Divine healing with the expectation that in all things God is enacting his good purposes, they should not be surprised when Divinely caused healing does not come about. To "not be surprised" is not, in this case, a lack of faith in God's desire or power to heal. We can have complete faith in God's power and his intention to do good while recognizing God has other purposes that make Divinely caused healing the exception rather than the rule. To not be surprised that healing hasn't yet come is to hold steady in our minds that God is powerfully active in salvation history in ways that do not always include immediate elimination of pain and suffering. [ABSTRACT FROM AUTHOR]

Applying scientific theology to possible existence of astrobiology, aliens, and Extra-Terrestrial Intelligence (ETI) invites constructive analysis along at least four lines of inquiry. First are potential parallels between advanced Artificial Intelligence (AI) and biological ETI. Second is the extent to which angels offer precedents for thinking about astrobiology given that the Bible, for example, portrays angels as intelligent beings who interact with the natural, physical world. Third are cosmological and eschatological implications about the ends of time and space. Finally, are questions about whether God, as Christians affirm about Jesus, ought to incarnate as—or into—every intelligent life form. [ABSTRACT FROM AUTHOR]

This article looks into both the theological themes of mission and conversion in modern literature and also mentions their development in the following two books: The Immortalists by Chloe Benjamin and The Water Dancer by Ta-Nehisi Coates. The research, by the detail and in-depth analysis of these books, exposes the spiritual growth and the quest for meaning in the narratives that are associated, on the one hand, with individual belief and, on the other hand, with wider social contexts. The issue of conversion in these publications is a very fertile source for the understanding of the complicated link between private faith and communal identity as well as how mission literature progresses to addressing the current existential dilemmas. Among everything else, the paper dissects the theological cloth through which such stories are woven, and brings up many issues related to the role of these stories in the distribution of faith, the way to salvation, and the idea of personal transcendence. [ABSTRACT FROM AUTHOR]

Copyright of Yearbook for European Jewish Literature Studies is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay takes its starting point in the critique the Leuven theologian Libertus Fromondus (1587–1653) formulated against the theological legacy of Leonardus Lessius (1554–1623) a quarter of a century after the Jesuit's death. This criticism is part of the long-standing controversy that raged in the Leuven theological milieu between the professors of the University, on the one hand, and the Jesuits, on the other. The former, following the anti-Pelagian Augustine, stressed the overwhelming necessity of God's grace for the salvation of humanity, fundamentally corrupted after the Fall, while the latter gave more space to the contribution of humans' free will and agency in their attaining eternal salvation. This article first situates Fromondus' engagement with Lessius' theological legacy in the setting of this decades-long debate in the Leuven theological milieu from the sixteenth century onwards. It then focuses on how the controversy between the aforementioned key figures was reflected in their commentaries on three scriptural passages, specifically Song 5:2–6, Rom 8:29–32, and 1Tim 2:4–6. When relevant, we also include references to the Augustinus of Cornelius Jansenius "the younger" (1585–1638), Fromondus' predecessor as Royal professor of Sacred Scripture in Leuven. [ABSTRACT FROM AUTHOR]

In the second half of the sixteenth century, the Jesuits Luis de Molina (1535–1600) and Leonardus Lessius (1554–1623) had been forced to defend their views on grace, free will and predestination against multiple attacks by fellow Catholic theologians. By comparing Molina's commentaries on Matt 11:21–22 in his Concordia of 1595 with Lessius' remarks on the same verses in his De gratia efficaci (1610), this contribution seeks to provide insights into the extent to which the theological views of both Jesuits differed. The article concludes that Lessius' theological view diverges from Molina's where it concerns the physical workings of grace. Furthermore, the two Jesuits differ on the question whether God grants equal aid to all or bestows some with more aid than others. Molina held the latter view, while Lessius, in keeping with the ideas of Henry of Ghent, defended the former. [ABSTRACT FROM AUTHOR]

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Copyright of Bogoslovni Vestnik is the property of University of Ljubljana, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Münchener Theologische Zeitschrift is the property of EOS - EDITIONS SANKT OTTILIEN and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Scholars have connected Calvin's idea of the imago Dei with the modern concept of inherent human dignity. Others have emphasized how Calvin tried to use the image of God to promote the significance of human dignity without connecting it with political theories. These arguments may be justifiable to some extent. However, my concern is that these scholars focus on the image of God in others rather than on how it transforms individuals who live out its renewal. For Calvin, the restoration of the image of God by the Holy Spirit aimed at enabling a holy and righteous life. In his thought, this life was marked by visible excellence, reflected in social virtues expressed toward others. Based on these insights, I show that, according to Calvin, treating others with dignity, honor, and love is not only made possible by recognizing them as bearers of God's image but is primarily driven by the renewal of God's image within those who display these actions and attitudes through the work of the Spirit. This fresh perspective on Calvin's doctrine of the image of God and human dignity can be presented by analyzing Calvin's pneumatological account of the imago Dei. [ABSTRACT FROM AUTHOR]

This article examines how contemporary capitalism and Christian thought commodify the future through the lens of debt. Drawing on decolonial perspectives, it situates this commodification within the broader colonial matrix of power, arguing that both capitalist and Christian theological approaches to the future perpetuate systems of exploitation and control. This examination uncovers surprising parallels between economic and theological realms, challenging traditional separations between these domains. This work is organized in three parts. The first section explores three key economic mechanisms—futures markets, debt instruments, and retirement plans and pensions—to demonstrate how contemporary capitalism transforms the future into a tradable commodity. The second section analyzes how Christian economic theology, particularly through the doctrine of salvation, might have constructed the future as an asset/commodity using notions of debt. The third and final section proposes the Andean concept of Pachakuti as a potential framework for reimagining the future beyond the logic of commodification and debt. This interdisciplinary study calls for a critical examination of the profound connection between capitalism's exploitation of the future and the way economic Christian thinking has influenced our understanding of it. This study contributes to ongoing discussions in economic theology, decolonial theory, and critical examinations of capitalism's impact on temporal conceptualizations. [ABSTRACT FROM AUTHOR]

This essay attempts to address a simple question: what does it mean to hear God? So much hangs upon learning something about hearing God: revelation, salvation, formation, vocation and mission, for example. What is the relationship then between hearing and knowing God? Before examining two particular passages from the Scriptures in which hearing and knowing coincide (the calling of Samuel and God the Father speaking to Jesus the Son), I offer a sketch of a phenomenology of hearing; a phenomenological reduction of sound or, more specifically, voice. As an event, sound summons through and across several biological systems. So, it is an anthropology of reception and response which is paramount here. Having, then, examined the two Scriptural passages in the light of this phenomenology, I draw attention to an underlying mimetic irony that is ineradicable with respect to hearing God in the Scriptures: the play of the vocal within the written, aurality/orality and textuality. I conclude that, while this mimetic irony is a key characteristic of a sacred text, recognising persona as 'sounding through' we can appreciate Scripture's role in salvation as a participation in the Persona Christi. [ABSTRACT FROM AUTHOR]

Emmanuel Durand's collection of essays in "Divine Speech in Human Words" argues that the portrait of God in Scripture is intelligible, blending faith and reason in a Thomistic framework to address philosophical and theological challenges. Durand's work emphasizes the importance of interpreting biblical revelation with precision, drawing on medieval Western writers and critical resources to overcome scholarly obstacles. The book explores themes like holiness, God's attributes, and Christology, offering a nuanced perspective on theology and the relationship between humanity and God. Despite some ambiguities in Durand's concepts, the book provides valuable insights and guidance on critical questions in religion and theology. [Extracted from the article]

The majestic sequence of saving events in Rom 8:29–30 provides a framework within which to consider the four books reviewed here: 'For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first‐born among many brethren. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified'. [ABSTRACT FROM AUTHOR]

In this essay, I treat the work of Richard L. Rubenstein as attempting to inherit key elements of Mordecai M. Kaplan's theological project and carry them forward into the post-Holocaust era. Unlike many of his contemporaries, Rubenstein follows Kaplan in espousing a form of religious naturalism and in eschewing supernaturalist understandings of the Jewish tradition. Nevertheless, Rubenstein remains critical of the character of Kaplan's account of naturalism and, instead, offers an alternative account more amenable to a tragic sensibility. I then note the role that the critique of Reform Judaism plays in the elucidation of the constructive visions of both thinkers. Comparing their critiques of Reform Judaism, I further elucidate commonalities and divergences of their respective theological projects. Finally, I conclude by considering these two thinkers as part a shared theological tradition characterized by its emphasis on divine immanence. [ABSTRACT FROM AUTHOR]

The topic of salvation in Christianity is one of the basic teachings mentioned both in the Bible and the tradition of the apostles; the works of the Church Fathers also addresses this topic. The fundamental principle in the doctrine of salvation among the Greek Fathers, in general, and Origen of Alexandria, in particular, is the Christ himself. According to Origen, the plan of salvation was planned by the Heavenly Father and implemented by his only Son. Through repentance and baptism, the Christian believer is placed on the path of spiritual growth. By reflecting on the Holy Book, which is the truth of the Logos or the Son, and by persevering in acquiring spiritual knowledge, with the help of the Holy Spirit, he attains the grace of salvation. The final spiritual order on the path of salvation was unification and annihilation in the Logos, which is the soul of the world. Union with the Logos, living in the manner of Christ and acquiring moral virtues constitute the Godliness which, in Origen's thought, is synonymous with salvation. Origen sees the mercy and love of the Heavenly Father as so vast and all-pervading that all creatures will eventually be redeemed. Perhaps the most important theory of Origen regarding salvation is the theory of “Universalism,” according to which even sinners and even devils will ultimately be saved. This theory that did not please the church and became one of the reasons for Origen's excommunication. [ABSTRACT FROM AUTHOR]

Since its reinterpretation in the second half of the 20th century, the Missio Dei has become a primary missiological framework that embraces human redemption as the direct work or by-product of God's intervention. Accordingly, or under the premise of divina providentia (divine providence), the Missio Dei then emphasizes God's absolute stewardship and preservation of all of His creation, which includes but is not limited to human creation. Although the idea of divine providence may understandably at times be questioned, it may equally be invoked by those in desperate search of divine salvific intervention or protection in the face of tragedy and adversity. That is to say, faith in divine providence may be relied upon perhaps to reinforce the much-desired salvivic hope amid hardships such as destructive conflicts of the world. That being said, or to the extent that global conflicts not only damage the very nature of human societies but also worsen a crisis of faith in divine existence, constant theological justification of the divine providential plan encompassing salvation remains an absolute necessity. Consequently, this paper combines both missio Dei and divine providence to form the providentia missio Dei as a systematic framework in missiology redefining divine salvific acts amid global chaos. Accordingly, both the systematic and integrative literature research methods are utilized to reconcile Divine Providence and the missio Dei into Providentia missio Dei. [ABSTRACT FROM AUTHOR]

Can technology be the innovation that brings salvation or, in contrast, conserve or even empower the present educational enterprise? The present paper analyses the relationship between educational technologies and educational schooling. In the beginning, both education and technology are redefined. Technology is defined as the collective creative intelligence of mankind dedicated to solving existential problems and providing human needs. This definition draws on the Ellul Technique and Heidegger’s extension of man’s definitions. Technology is in the hands of the inventors and users, and it can be constructed or destroyed accordingly. The education enterprise was configured during the Industrial Revolution in the 19th century and, therefore, is based on mechanical principles. The mechanical perception of learning is responsible for the current factory schooling education model. An alternative model of schooling appropriate for live learners is suggested and compared with the present model. The nature of the effect of technology depends on the choice between the two alternatives: The factory or the living learner model. Detailed accounts of the choices indicated that the present factory model was chosen for all aspects examined. The conclusion is embarrassing. At present, most of the impact of educational technology is by conservation, disguised as an innovation. First, a far-reaching transformation of the conceptual framework of the factory model is required, and technology should be redirected to enable real innovation. [ABSTRACT FROM AUTHOR]

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Faith or works, which one saves? This question causes many interpretations from various circles. This research concluded that Progressive Christian Understanding of Salvation is far deviate from biblical. The method used in this research is a qualitative method One of emerging view and phenomenal is a Progressive Christian view which assume that salvation can be obtained by doing good works even outside Christ. If it is happened because of good works, human can do his own effort to get his salvation. However, when human fell into the sin, he tried to strive for his own salvation from the power of death but it was in vain. The sacrifice of Jesus Christ at cross is the only way for human to be safe, redeemed from his sins and got happiness. This research aims to explore about biblical study of salvation. The main source of this research is bible, and also some books, journals, research results related to salvation study, and Progressive Christian church’s view of salvation. [ABSTRACT FROM AUTHOR]

If one embraces spiritual development as a kind of cognitive and moral development, then an important term here from a cognitive perspective and beyond might be "salvation." But is it not reserved for the religious sphere? This article shows that it doesn't have to be. A new form of salvation suggested by Francophone philosopher Luc Ferry concerns first of all the resignation from a faith about a transcendent God, which is substituted with an undefined sacrum (what is holy, is highest) in immanence. New form of ethic is becoming a popular alternative to religious spirituality today. However, traditional and new spirituality should not be treated as separate sets, as they do not necessarily compete with each other. Systems of spiritual development related to specific denominations will always provide inspiration even for atheist's ethic. The latter can indicate that apart from religion, there is also a spirituality that can develop in a person. Nihilism is not the only alternative to religion, as sometimes the defenders of the old religious order try to show. [ABSTRACT FROM AUTHOR]

There is a growing body of literature on the Islamic theology and philosophy of salvation. This literature can be loosely grouped into three main groups: there are those that link the right path of salvation to a specific Muslim group, others that link it to believing in the Prophet Muhammad regardless of the theological group that a Muslim may follow, and there are those that link it to the belief in God and doing good. Despite this variety, what largely unites those various interpretations is that they all emphasize the "rightness" of one's theological path, i.e., asking the question, what is the "right" track to God? However, what received scant attention so far is the question of "uprightness" as opposed to "rightness", i.e., Is salvation primarily about being "right" (muḥiqq), or rather about being "upright" (ṣādiq/mukhliṣ)? Drawing on Q. 5:116-119, which presents a conflict between "rightness" and "uprightness" embodied in Jesus' conversation with God regarding the fate of those who did not have the right theology, and taking its cues from Abū Ḥāmid al-Ghazālī (d. 1111) who attempted to rejuvenate Islamic theology through spirituality, this article takes "uprightness" as the primary requisite for one to attain salvation and argues that the Quran, despite the emphasis it places on pursuing the "right" path, gives primacy to the "uprightness" of one's position instead. Uprightness in the article is used in reference to the quality of being honest, responsible, and moral, as opposed to being merely "right" or "correct" theologically. [ABSTRACT FROM AUTHOR]

The African religiosity that permeates all human existence is driven by a consuming desire for connection with the spiritual world that provides and protects human flourishing. African neo-Pentecostal prophets (ANPPs) respond to this need by imposing themselves as the sacral agents that can connect people to God. The sacralisation of prophets leads them to personalise the church as their personal property. The question answered by this article is as follows: from a Christian soteriological perspective of Jesus as the only sufficient intermediary between God and humanity, how can we address the African need for connection with God that fosters a reliance on African neo-Pentecostal prophets and leads to the sacralisation of these prophets and the personalisation of the church? This article uses Christ's redemption of believers to challenge ANPPs' response to the African need for connection with God that leads to these prophets' domination and exploitation of their followers. This article challenges ANPPs to promote the freedom of Christ's redemptive work instead of sacralising themselves and personalising the church, which instils a religion of fear that keeps their followers subservient to prophets. The contribution of this article lies in assisting Christians, in this case the followers of ANPPs, to realise that sacralising the prophets provides grounds for these prophets to personalise the church. Therefore, Christ's redemptive work should be affirmed and promoted as a means of protecting the church from being personalised by sacralised prophets. [ABSTRACT FROM AUTHOR]

The article explores the challenges faced by post-Vatican II theology in articulating the doctrine of original sin. Topics include attempts to reconcile Genesis' primal history with evolutionary theory, the intellectual credibility of Christian faith in light of scientific modernity, and the emotional disconnect between the doctrine of original sin and contemporary belief.

The article discusses the contributions of Edward Schillebeeckx and Piet Schoonenberg to the doctrine of original sin, focusing on their departures from traditional formulations. Topics include Schillebeeckx's minimal treatment of original sin in his works, Schoonenberg's alternative approach to the doctrine, and the impact of their work on contemporary theological discussions of original sin.

The article discusses the contributions of the Canadian theologian Bernard Lonergan, SJ, particularly in relation to his views on original sin and his broader theological methods. Topics include Lonergan's work on soteriology and Christology, his approach to theological method and the self-appropriation of the subject, and the absence of a detailed discussion on original sin in his writings.

Copyright of Papeles del CEIC is the property of Centro de Estudios sobra la Identidad Colectiva, Facultas de Ciencias Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Humans and human societies have different attitudes about the role and position of money and wealth. Some of them use all their efforts to earn money and wealth. In acquiring money and wealth, some make efforts in the right way and others in the wrong way. Some of the harms of the present age, such as war, are rooted in the wrong way of acquiring wealth and money. One of the thinkers who addressed this issue in some of his works is Immanuel Kant. According to Kant, wealth in individual and social life is strongly influenced by his material foundations. This research compares his view on money and wealth with Allamah Tabatabai's view using descriptive-analytical method and using library resources. The findings of the research indicate the existence of commonalities and differences. Paying attention to money and wealth and staying away from poverty are common concerns of these two thinkers. But the macro view and the small view of these two have fundamental differences with each other. Allamah Tabatabai explains a more comprehensive policy about money and wealth with a religious perspective, which can be a model for the present age. [ABSTRACT FROM AUTHOR]

The article begins by looking at whether God will save all (universalism) or whether he requires a response on the part of man to effect that salvation. Tom Torrance's writing seems to suggest that both may be true. It is suggested that this paradox can be resolved, however, if, accepting the thesis in the scientific sphere by Robert Oppenheimer and in the theological sphere by John Macquarrie, we argue that both can be accepted as true and as complementary descriptions of salvation. [ABSTRACT FROM AUTHOR]