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The purpose of the present article is to outline a pentecostal model of special divine action by combining the work of Christian philosopher James K. A. Smith and the pentecostal theologian Amos Yong. The past discussions in SDA can be characterized by a lack of pneumatology. Pentecostalism, on the other hand, is strongly committed to the active work of the Holy Spirit in the world today, beyond the Spirit's work in general providence. Thus, pentecostalism, with its pneumatological nature and commitment to SDA, will present us with a view of SDA which gives the Spirit a fitting role. If the pentecostal position proves itself a viable option in its conversation with the sciences, it will serve as a fruitful perspective. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres 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.)

The article discusses the view of Romano Guardini, a Catholic philosopher, on the role of music in liturgy. The article says that Guardini believed in the importance of Gregorian chant in the transcendent nature of the liturgy and criticized those who sought only the aesthetic aspects of liturgical music, emphasizing that beauty has a solid foundation in truth.

In this essay, one of the world's leading advocates for religious freedom shares what he has learned from three of modern history's greatest Christian political philosophers: 17th-century French mathematician and philosopher Blaise Pascal, Dutch lawyer and statesman Guillaume Groen van Prinsterer, and British apologist C. S. Lewis. The article offers practical principles with plenty of application. [ABSTRACT FROM AUTHOR]

An essay is presented on Donald W. Shriver's views on the ethics of forgiveness in politics, and other works. The author maps out the goals of this essay which include an overview of Shriver's main propositions, a critique of his thesis, and suggestions for areas of research by business scholars. Also mentioned is how forgiveness was demonstrated to Germany and Japan after World War II.

Scholars who examine the possible influence of scholastic writers on Crescas' treatment of the existence of multiple worlds have thus far focused on Nicole Oresme's Latin and French works. It is proposed here that Crescas may have been influenced by Thomas Aquinas' treatment of the multiple worlds. More specifically, Crescas' first two arguments for the existence of multiple worlds, presented in the fourth treatise of Or Hashem, are compared with Aquinas' arguments in his quaestioon the issue in the Summa Theologica. Given that these arguments share a common structure and appear in the same order in both works, it is plausible that Crescas relied on by Aquinas. The differences between them can be explained largely by Crescas' desire to adapt Aquinas' proofs to suit his own treatment of creation. [ABSTRACT FROM AUTHOR]

Copyright of Romanitas: Revista de Estudos Greco-Latinas is the property of Universidade Federal do Espirito Santo 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.)

Evolution as a theory is today proclaimed widely, accepted by many as a fact and is often reflected even in South Africa in prescribed textbooks for schools and universities. The main question to be discussed in this reflection is whether the idea of evolution always remains a mere theory. Does it not often, even unintentionally, eventually develop into an evolutionistic faith or worldview and thus would become to Christians an unacceptable worldview? Different contemporary secular thinkers openly acknowledge the dependence of their theory of evolution upon an agnostic or an atheistic faith and/or, vice versa, their evolutionary theory leading toward unbelief. Some Christian-reformed natural scientists (1) clearly rejected the hypothesis of evolution, including an evolutionistic worldview. Others (2), again including those from the reformed Christian tradition, are of the opinion that, after God (before time) created everything, reality unfolded or developed under His guidance. In the case of a third group of (3) Christian evolutionary scientists it seems as if the compromise or synthesis which they tried to achieve between their Christian convictions and their scientific hypotheses could not be achieved. Finally they had to choose in favour of the one or the other. A first article (cf. Van der Walt, 2016a) already discussed these varying and even clashing viewpoints among Christians. It focussed on the position of an earlier, well-known reformed theologian from the Netherlands (Abraham Kuyper) and a South African Christian philosopher (Hendrik Stoker). A second contribution on the same issue (cf. Van der Walt, 2016b) shifted attention to the viewpoints of three biologists from the reformed Christian circle, viz. Harry Diemer, Duyvené de Wit and Jan Lever. The first two of them may be regarded as representatives of position (2) above, while the third initially belonged to (2) but after about 1970 gradually developed towards (3). The present article follows Lever's thinking from about the seventies up to 2010. An increasing tension developed between his Christian belief in the Bible, and God as Creator and his zoological research according to an evolutionary paradigm. It gradually becomes evident that he ascribed such weight and even revelationary power to his scholarly results that it eventually clashed and overpowered his Christian worldview, replacing it with an evolutionistic world-picture or even a (semi-)evolutionistic worldview. [ABSTRACT FROM AUTHOR]

This paper examines the merits of introducing undergraduates to the philosophical thought of Augustine by means of his short dialogue On the Teacher. [ABSTRACT FROM AUTHOR]

The article discusses the Progressive movement's ideas, philosophical concepts, and religious values in philosopher Jane Addams' 1892 speech "The Subjective Necessity for Social Settlement," which is an article in her book "Twenty Years at Hull-House." The idea that she worked in the Social Gospel movement in order to merge modernity with Christianity is discussed. The Catholic Church's resistance to the concepts in the Social Gospel movement related to natural law, metaphysics, and reason's capacity to find objective truths is mentioned.

Augustine was a Christian philosopher and a Priest for the Latin Church. He greatly contributed to form Western Christian thought, representing a real Western Master. Augustine investigated fundamental aspects regarding pedagogy of religious status and gave it significant solutions through cultural thickness, for its theoretical strength, and spiritual significance. Knowledge and faith constitute the goal of the educational process. Faith is a principle, but not a definite term. It is an invitation to undertake new speculations, which will not be reason only, but will be guided and directed by faith: "Intellige ut credas. Crede ut intelligas". In De Magistro, Augustine supports the idea that ascending to God is a self-learning process, of interior growth that must be carried out under the individual's own lead, his will and rationality, capable of correcting the mistake so as to purify the eyes of the mind and freeing it from the deceiving attraction from the senses, in order to achieve contemplation of immutable superior realities. Of the self-learning process, following the Augustinian pedagogical method of questions and answers, we will analyze his work Soliloquies at the light of three main purposes: a) Soliloquies is talking to oneself, but it is not an num internal monolog of a self closed in its monadic identity, since Augustine articulates his thoughts coherently towards the search of the truth; b) Soliloquies is a dialog in which reason either plays the role of the instructor or the pupil; c) Soliloquies is not about the Self diving into its own essence of abstract subjectivism, but the search for the Self that co-habits that very same interiority, that is, the one that consists on The Other Self of Oneself. [ABSTRACT FROM AUTHOR]

Copyright of CIVILIZAR: Ciencias Sociales y Humanas is the property of Universidad Sergio Arboleda 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.)

Origen was a Christian Platonist, which his adversaries (both Christians who opposed Greek philosophy and pagan philosophers like Porphyry who saw Christianity as a non-culture) considered to be a contradictio in adiecto. His formation and teaching centred on philosophy, and his Περì αρχων in its structure was inspired not so much by earlier Christian works as by pagan philosophical works stemming from the selfsame authors as those appreciated at Ammonius' and Plotinus' schools. A close examination of all extant sources and a careful investigation of Origen's philosophical formation, readings, and works show that Origen the Neoplatonist is likely to be our Christian philosopher. The presupposition of the incompatibility between Christianity and philosophy (especially Platonism), which provoked charges against Origen as a Christian Platonist from his lifetime onward, is still at work in modern theorizations concerning the “Hellenisation of Christianity,” which are here analysed and brought into connection with the supposed necessity of distinguishing Origen the Platonist from Origen the Christian. It is not the case that a “pure” Christianity was subsequently Hellenised: the NT itself was already Hellenised to some extent, and the Christian κηρυγμα, intended for all nations and cultures, was a σκανδαλον for the Jews as well as μωρìα for the Greeks. [ABSTRACT FROM AUTHOR]

This article deals with two types of Christian faith in the light of the challenges posed by the ethics of belief. It is proposed that the difficulties with Clifford’s formulation of that ethic can best be handled if the ethic is interpreted in terms of role-specific intellectual integrity. But the ethic still poses issues for the traditional interpretation of Christian faith when it is conceived as a series of discrete but related propositions, especially historical propositions. For as so conceived, the believer makes claims that fall within the province of an intellectual discipline, history, that requires evidence and rules of procedure for the adjudication of such claims. It is noteworthy how few Christian theologians and philosophers of religion deal with the issue in these terms. Alvin Plantinga is a noteworthy exception and his views are examined and criticized because, among other things, his conclusion is that any believer without having any training in biblical languages or historical studies can know that the New Testament narratives are true. The article then considers a second conception of Christian faith in which this conflict does not arise. One finds it in the works of Schleiermacher, Wittgenstein, and, surprisingly, in the conception of faith found in the early writings of Karl Barth. [ABSTRACT FROM AUTHOR]

In Late Antiquity, most non-Christian philosophers doubted whether the human embryo could be regarded as a true living being (ζˆω˛ov). Their Christian rivals held a different conviction. John Philoponos went even further than his Christian predecessors with his view that the human embryo has not only an ’′αλoγoς ψνχη′, but also a rational soul (λoγικ`η ψνχη′). Unfortunately, he has expounded his arguments in a lost work, which probably antedated his De aeternitate mundi of 529 A.D., so that only reasonable assumptions concerning these arguments are possible. [ABSTRACT FROM AUTHOR]

Analyzes Anselm of Canterbury's argument that the morally responsible created agent must have the option to choose between justice and benefit. Competing ethical theories advanced by Christian philosophers; Anselm's theory of free choice; Possible problems raised by the hierarchical scheme as Harry Frankfurt presents it.

Powyzszy tekst powstal w zwiazku z przygotowywana przez mnie praca pt.: Filozofia jezuitw w Polsce w XlX wieku. Zanim ksiazka ukaze sic w druku, sluze zainteresowanym polska wersja elektroniczna powyz- szego artykulu, ktra jest nieco obszerniejsza od wersji angielskiej. [ABSTRACT FROM AUTHOR]

Analyzes the dualistic and nondualistic philosophical-spiritual traditions among medieval Christians. Dante's philosophy in his book `Comedy'; Christian philosopher, Augustine's emphasis on the essential difference between created and uncreated being; Anagogical sense of a text.

Focuses on the contribution made by Christian philosopher Cotton Mather to the contemporary science. Views of Mather on growth of plants; Research conducted by Mather on the vastness of cosmos; Attitude of Mather towards external world.

The article presents information about Christian philosopher Peter Abélard. Eight hundred years ago Peter Abélard died at the Priory of St. Marcel, near Châlons-sur-Saône. When journeying to Rome in Italy to make his plea for restoration, he was stricken at the Abbey of Cluny. Given shelter by Peter the Venerable, he found a hospice in which to end his days. Until 1836, when publisher Victor Cousin published a volume of the works of Abélard, the latter was known to the generality of men only as the lover of Héloïse, and, in the more than one hundred years since Cousin introduced him anew to the thought of Europe, there have been but few who know that the romance of learning in the life of Abélard is a story quite as wonderful as the one which has linked his name to that of H&eacuteloïse. Abélard was born near Nantes, France, in 1079. He came from a stock of Breton nobles. Though not yet twenty, he became a student under William of Champeaux at the cathedral school of Notre Dame, Paris in France.

This article focuses on some mythological and psychological behaviours and beliefs regarding certain religious claims in the U.S. and Great Britain. A number of contemporary philosophers, based on their studies and researches, have been puzzled by the apparently non-falsifiable status of religious claims because they think that, although it is a sociological fact that many people think they are making ordinary factual claims in their God-talk, it is a logical fact that such talk does not behave like ordinary factual discourse. A series of questions have been arised in the article to clarify the fact and their logics. These questions are: Do religious beliefs have factual significance?; Do they obey the rules for propositions?; Or is their content inexpressible in propositional form?; If religious beliefs do not obey the rules of propositions, then do they obey other rules and hence have a meaning or structure uniquely their own?. Responses to these questions have led to a kind of religious scepticism.