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The experiential bias in modern understandings of spirituality has led to readings of the pre-modern texts of Pseudo-Dionysius as referring to "negative experiences" of faith. Denys Turner, Bernard McGinn, and others have outlined the mistaken "spiritual positivism" of such readings and their contrast with the negative dialectics of the classical apophatic tradition. Indeed, the philosophical parameters of the Christian mysticism of the Dionysian tradition would deny "mystical experience" to be "experience" as such. Nevertheless, several modern theologians have attempted to integrate interpretations of the experiential in Christian mysticism into their theology. These include Sara Coakley in the idea of spiritual sense in her theology of the body, Karl Rahner in the conception of spiritual touch within his theology of grace, and Louis Dupré's view that there is religious significance in the experience of "emptiness" in modern-day atheism. I shall contrast these attempted integrations with the critique of "mystical experience" within classical understandings of apophaticism. [ABSTRACT FROM AUTHOR]

The article focuses on reevaluating the traditional concept of the link between sin and grace in Christian spirituality, changing the title from "Sin and Grace" to "Grace and Sin" to stress grace as fundamental to human existence. Topics covered include contrasting Catholic and Protestant viewpoints on the existence and function of grace, the role of sacraments and spiritual gifts in spiritual formation, and the implications of these theological positions for Christian practice.

This paper undertakes an examination of the teachings of Dumitru Stăniloae, with a specific emphasis on his profound understanding of personal growth and the spiritual metamorphosis of the human soul. Stăniloae's viewpoint on these matters is carefully analyzed and placed within the broader context of Eastern Orthodox Christian theology. The paper examines Stăniloae perspective regarding the quest for illumination, emphasizing the profound expedition that individuals undergo as they endeavour for spiritual progression and inner metamorphosis. Moreover, it explores the practical implications of Stăniloae's teachings for individuals who are actively seeking personal development and a deeper comprehension of their spiritual existence. His exploration of theosis and the dynamic interplay between human agency and divine grace provides invaluable insights for individuals embarking on a spiritual expedition. In conclusion, innate capacity for personal growth and the collective dimension of religious existence, Stăniloae's teachings persist in illuminating the journey towards spiritual enlightenment within the Eastern Orthodox faith. [ABSTRACT FROM AUTHOR]

In this text, the author analyzes the notion of charisma that appears implicitly in the medieval political theology of Ernst H. Kantorowicz. The text to be analyzed is Synthronos, a manuscript from 1951 on the iconography of the sharing-throne between gods and kings, which the author was unable to publish before he died. The notion of charisma is surveyed in St. Paul's theology of grace and Max Weber's sociology of dominion in order to find a third way to broaden the definition of charisma. Finally, a new perspective is proposed, based on literary and artistic representations, along with visual rhetoric, as driving forces of the ruler's gifts. [ABSTRACT FROM AUTHOR]

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Ada hal yang mungkin sangat mengejutkan kita pada saat Tuhan Yesus bertemu dengan Petrus setelah Ia bangkit dari antara orang mati. Tuhan Yesus melakukan pendekatan penggembalaan yang sangat jitu ketika berhadapan dengan sosok seorang pengkhianat, yakni Petrus. Tuhan Yesus tahu dengan pasti apa yang terjadi di dalam diri Petrus. Beban dan pergumulan hidup, tekanan dan ketakutan, bahkan pengharapan akan masa depan yang suram, semuanya Ia kenal dengan baik. Tuhan Yesus menyapa Petrus dengan bahasa penggembalaan yang sangat halus, bahasa yang dibutuhkan setiap insan, yang menyentuh hakikat diri dalam relasi antarsesama, yaitu: “Simon, anak Yohanes, apakah engkau mengasihi Aku lebih daripada mereka ini?” (Yoh. 21:15). Pertanyaan Tuhan Yesus ini bukan saja menyentak seluruh sanubari Petrus, tetapi juga mendongkrak eksistensi relasi antara dirinya dengan Tuhannya. Apa yang telah diperbuat oleh Petrus dan apa yang telah dilakukan oleh Tuhan Yesus, semuanya terjawab melalui penggembalaan-Nya, dengan ungkapan dan tekad, “Benar, Tuhan, Engkau tahu, bahwa aku mengasihi Engkau” (Yoh. 21:15). Dari jawaban itu Tuhan Yesus memberikan wujud konkret bagaimana Petrus mengasihi-Nya, yakni: “Gembalakanlah domba-domba-Ku” (Yoh. 21:15). Tugas dan perintah ini jelas ada dalam konteks anugerah Allah yang besar yang dialami Petrus secara pribadi, sekalipun itu merupakan wujud konkret bagaimana ia mengasihi Tuhannya melebihi mereka. Ia kemudian menjalani seluruh hidupnya dengan mempersembahkan dirinya sebagai rasul pilihan-Nya, hamba Tuhan yang menggembalakan dengan anugerah-Nya, yang belajar bersama dengan Tuhannya. Pada akhirnya ia mampu memberikan nasihat kepada para penatua untuk menggembalakan domba-domba-Nya, “Gembalakanlah kawanan domba Allah yang ada padamu, jangan dengan paksa, tetapi dengan sukarela sesuai dengan kehendak Allah, dan jangan karena mau mencari keuntungan, tetapi dengan pengabdian diri. Janganlah kamu berbuat seolah-olah kamu mau memerintah atas mereka yang dipercayakan kepadamu, tetapi hendaklah kamu menjadi teladan bagi kawanan domba itu” (1Ptr. 5:2-3). Dengan kebenaran firman Tuhan ini, kita akan belajar bersama-sama untuk memahami pelayanan pastoral yang merupakan panggilan kita bersama.

Puji syukur kepada Tuhan yang telah memimpin Seminari Alkitab Asia Tenggara selama 50 tahun ini. Dalam rangka peringatan Jubileum ini kita akan mempelajari satu bagian yang mengungkapkan anugerah Tuhan dalam Perjanjian Lama, yaitu kitab Hakim-hakim. Lebih khusus lagi kita akan meneliti Hakim-hakim 2:6-3:6 yang merupakan bagian penting untuk mengerti berita kitab ini. Mark O’Brien menulis, “The abiding issue in the book of Judges seems to be the relationship between the individuality of the stories and the formulaic quality of 2:1-3:6 and the framework passages. Whether one approaches the text from a diachronic or a synchronic perspective, these differences have to be acknowledges and an explanation offered.” Melalui artikel ini saya ingin mengusulkan bahwa berita kitab Hakim-hakim adalah: Anugerah demi anugerah TUHAN sebagai respon atas kegagalan demi kegagalan manusia. Kata “anugerah” dan “kegagalan” memang sengaja diulang. Hal ini menekankan kegagalan yang terus berulang dari bangsa Israel untuk tetap setia kepada TUHAN di tanah perjanjian. Sebaliknya, TUHANpun terus menerus meresponi kegagalan ini dengan anugerahnya. Artikel ini dibagi dalam dua bagian besar. Pertama, kita akan melihat bagaimana kitab Hakim-hakim menggambarkan kegagalan umat Israel. Kedua, barulah kita meneliti Hakim-hakim 2:6-3:6.

By taking from Scholasticism the subject of the relation between nature and grace, facing the challenges of our time, Karl Rahner forges the concept of "anonymous Christians". Such concept, which the theologians of inter-religious dialogue considered outdated decades ago, appears to be relevant nowadays, due to the strengthening of new conservative currents within Catholicism. This article follows Rahner's journey in order to address the ever renewed paths of divine grace, which seek to save all women and men, both inside and outside the world of religions. [ABSTRACT FROM AUTHOR]

The article offers information on the use of word "frangelism" by businessman Beat Lehmann to describe his approach to personal evangelism. Topics discussed include proclaiming God's grace and forgiveness of sin through his own work of reconciliation; norm of evangelism in the early church; and prominent role of the oikos for evangelism.

The article offers information on increasing interest in the notion of divinely given virtue. Topics discussed include ramifications for understanding of the life of grace; performing acts which express right reason as one forms the appropriate habits; and progress in the cultivation of Aristotelian acquired virtue by a non-Christian.

For those paying any attention, it is evident that a crisis has been looming in respect to marriage and family life in our culture. The breakdown of marriage and family life has had a profound spiritual, economic, emotional, and social impact and it does not seem to be subsiding. This article posits grace as the means to address this breakdown, looking at the biblical scholarship on Saint Paul's notion of grace and reflecting upon its contemporary application to marriage and family life. [ABSTRACT FROM AUTHOR]

The quincentenary of the Protestant Reformations creates a challenge. With reference to Protestant churches in South Africa, the ambiguity inherent in this challenge is considered in the first part of the essay. In the second part, Martin Luther's famous discovery is investigated in light of his earlier theology leading up to 31 October 1517. It is argued that Luther's earlier theology is characterised by a hermeneutic rediscovery. In the third part, Dietrich Bonhoeffer's theology is brought into conversation with Luther. It is asked how Bonhoeffer received Luther's theology – more specifically, how he re-appropriated the hermeneutic inherent in Luther's earlier theology. In the final part, it is asked what the theological hermeneutic inherent in Luther's earlier theology – re-appropriated by Bonhoeffer – can mean for South African churches commemorating the Protestant Reformations. [ABSTRACT FROM AUTHOR]

In this paper I argue against two prevailing views of Kant's Religion. Against commentators such as Michalson and Quinn, who have argued that Kant's project in Religion is riddled with inconsistencies and circularities, I show that a proper understanding of Kant's views on grace reveals these do not exist. And contra commentators that attribute to Kant at best a minimalist conception of grace (e.g., Wood 1991 and Pasternack 2014), I show that Kant's view of it is remarkably robust. I argue that Kant works with three different conceptions of grace. These are: a) grace and the God within, b) grace and the transformation of the fundamental orientation, and c) grace that can be laid hold of; the first and the last play a significant role in his philosophy of religion. [ABSTRACT FROM AUTHOR]

Kant's concept of grace in Religion within the Bounds of Mere Reason is a difficult topic, exegetically speaking. Obviously enough, Kant subscribes positively to a notion of divine assistance. This appears awkward given his rationalist ethics rooted in personal autonomy. This has given cause to interpreters of Kant's philosophy of religion - both early commentators and today - to read Kant's account of grace is uniquely rationalist. This would make grace a rational expectation given personal commitment to good works. The argument of this paper is that grace is a hyperrationalist element in Kant's practical philosophy because of the potentially problematic consequences of Kant's views of human nature. Human nature is namely not particularly prone to be responsive to the rational moral law and therefore requires a number of pedagogical tools that facilitate moral agency. [ABSTRACT FROM AUTHOR]

In Religion within the Bounds of Bare Reason, Kant claims that we may need to invoke divine aid in order to explain how a person can change from evil to good. Kant's language is a bit curious; why does he not more clearly assert, either that we must posit divine grace, or that we may not? The explanation is this: if we affirm that God grants aid, then this could convince people to passively await it or to think, upon becoming good, that they are part of a special elect. On the other hand, if we affirm that God does not help, then some may despair of ever becoming good while those who successfully change could become arrogant. Thus, Kant is noncommittal about grace because it allows the morally timorous to have hope that they can change, and the morally successful to avoid hubris. [ABSTRACT FROM AUTHOR]

This Guide is designed to restore the theological background that informs Kant's treatment of grace in Religion to its rightful place. This background is essential not only to understand the nature of Kant's overall project in this book, namely, to determine the "association" or "union" between Christianity (as a historical faith) and rational religion, but also to dispel the impression of "internal contradictions" and "conundrums" that contemporary interpreters associate with Kant's treatment of grace and moral regeneration. That impression, we argue, is the result of entrenched interpretative habits that can be traced back to Karl Barth's reading of the text. Once we realize that such a reading rests on a mistake, much of the anxiety and confusion that plague current discussions on these issues can be put to rest. [ABSTRACT FROM AUTHOR]

The article discusses Pope Francis's description of mercy and of Christian morality. Topics covered include the pope's emphasis on the primacy of grace, his belief that it is the Church's primary task to introduce everyone to the great mystery of God's mercy, and the shift that the Second Vatican Council represented for moral theology.

Apparent acceleration in Gravity Recovery and Climate Experiment (GRACE) Antarctic ice mass time-series may reflect both ice discharge and surface mass balance contributions. However, a recent study suggests there is also contamination from errors in atmospheric pressure de-aliasing fields [European Center for Medium-RangeWeather Forecast (ECMWF) operational products] used during GRACE data processing. To further examine this question, we compare GRACE atmospheric pressure de-aliasing (GAA) fields with in situ surface pressure data from coastal and inland stations. Differences between the two are likely due to GAA errors, and provide a measure of error in GRACE solutions. Time-series of differences at individual weather stations are fit to four presumed error components: annual sinusoids, a linear trend, an acceleration term and jumps at times of known ECMWF model changes. Using data from inland stations, we estimate that atmospheric pressure error causes an acceleration error of about +7.0 Gt yr-2, which is large relative to prior GRACE estimates of Antarctic ice mass acceleration in the range of -12 to -14 Gt yr-2.We also estimate apparent acceleration rates from other barometric pressure (reanalysis) fields, including ERA-Interim, MERRA and NCEP/DOE. When integrated over East Antarctica, the four mass acceleration estimates (from GAA and the three reanalysis fields) vary considerably (by ~2-16 Gt yr-2). This shows the need for further effort to improve atmospheric mass estimates in this region of sparse in situ observations, in order to use GRACE observations to measure ice mass acceleration and related sea level change. [ABSTRACT FROM AUTHOR]

Questions and Challenges Within the Christian community there are many who are skeptical about expanding our understanding of God's grace. Some are convinced that the expansion of God's grace is [...]

The article discusses the topic of being well and the challenge from the from the point of view of the Bible. The article also discusses the virtue of humanness from the testimony of the scriptures and the way showed by the Jesus Christ, including the understanding of the disciple Apostle of the Jesus Christ about the grace of the God.

The article discusses the acknowledgement of the concept and presence of grace in Islam particularly by the Qur'an. Topics explored include the expression of the moral attributes of Allah through different names, the use of various adjectives for merciful in the Qur'an to refer to the gracious qualities of Allah, and the way Muslims acknowledge the atoning sacrifice made by Jesus Christ.

Interdisciplinary studies is presently dominated by addressing socio-cultural questions and problems in the hope that the results of its research will generate a better world. As a collective group of experts addresses these issues, the specialists will perform investigative research that will prescribe a hopeful resolution to enhance the quality of existence. The Biblical text reveals, however, that humans have a fallen nature and that the creation has an eschatological end. In this context, the Christian interdisciplinarian has the burdensome challenge to bring temporal relief for those socio-cultural problems within the telos of Biblical revelation. The Christian's method towards interdisciplinary resolution needs to be assisted by critical thinking in a number of areas: the relationship between interdisciplinarity and interdisciplinary, the relevance of the classic nature-grace dualism, the hermeneutical method employed in interpreting data, and the boundaries of eclectic tolerance to advance the interdisciplinary goal. [ABSTRACT FROM AUTHOR]