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The article discusses the Divine Command Theory (DCT) and its challenges, particularly the Euthyphronian challenges. It explores how some contemporary philosophers defend a modified DCT to address these challenges and argues that an ideal observer theory (IOT) can provide similar metaethical advantages without the need for a divine commander. The article delves into the metaethical implications of both theories, highlighting the need to avoid unrestricted arbitrariness in divine commands and the importance of evaluative conditions in determining obligations. Ultimately, it suggests that the IOT, with an appropriately characterized ideal observer, can offer a simpler and equally plausible explanation for objective obligations. [Extracted from the article]

This article develops the ideas of perfection and education in Spinoza and Maimonides. Both thinkers identify human perfection with intellectual knowledge and a transformation in affect. They accordingly envision education in terms of enhancing cognition and shaping the desire to know. The first steps are a critical evaluation of imagination and the development of the mind's rational, inferential powers. These steps stabilize and strengthen our positive affects, and they arouse a desire for what Spinoza calls the third kind of knowing and Maimonides calls intellectual apprehension. Individuals achieve this highest perfection by degrees, if at all. Spinoza argues that the more the body can undergo, the more we know, the more active and hence the more perfect we are, and the more joy, love, and satisfaction we experience. Spinoza calls the third kind of knowing both scientia intuitiva and amor dei intellectualis. Maimonides's perfect human being experiences an intellectual apprehension of the existence of God and receives flashes of insight concerning aporetic metaphysical questions. Although Spinoza's amor dei intellectualis transforms the knower's way of living, it is not explicitly political. Maimonides' model of the perfect human is Moses, whose intellectual apprehension brings about a passionate love for God and eventuates in prophecy, which Maimonides theorizes as the overflow of intellectual attainment through imagination. Moses is the most perfect prophet, the one who founds and organizes a community. [ABSTRACT FROM AUTHOR]

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In this analytical article, we will examine the challenges and pathological problems of living in a Coronavirus-stricken world based on the practical theology foundations of Mulla Sadra (the seventeenth-century Iranian Muslim theosopher). The COVID-19 pandemic has been a potential source of psychological, social, and religious challenges and harms. The synthesis of selfishness and altruism in man is one of the most central pathological issues in everyday life, especially in collective religious rituals during the Coronavirus epidemic. The present study aims to identify these potential challenges and harms and provide a theological solution. The findings show that the two theories of "employment" and "annihilation in the love of people" in Mulla Sadar's applied theology have the necessary epistemological capacity to resolve some socio-religious challenges caused by the epidemic. In his theological system, love for humans, regardless of race, gender, and religion, is included under love for God. Such a spiritual perspective towards man requires belief in the rights of all human beings and the preference of collective interests over individual ones. In this way, selfishness and self-centeredness, as the moral challenge of living in acute conditions, such as Corona crisis, can be solved by relying on these theological teachings. The study used the descriptive-analytical method, in which we will describe and then analyze in depth the research findings. [ABSTRACT FROM AUTHOR]

"The Third Sword: On the Political Role of Prophets" by James Bernard Murphy is a book that explores the political role of prophets throughout history. The author examines five prophetic figures, including Socrates, Jesus of Nazareth, Joan of Arc, Thomas More, and Martin Luther King Jr., and their impact on society. Murphy argues for the existence of a "third" sword of prophecy, which stands apart from political and religious powers. The book delves into the moral nature of God, the role of conscience, and the importance of human rights in prophetic concerns about justice. While the book is accessible and engaging, some theological questions and the significance of the church are not fully addressed. Overall, the book provides valuable insights into the enduring significance and challenge of biblical prophecy. [Extracted from the article]

AbstractThis article is interested in entering the conversation at the intersection of Biblical studies of suffering and the experiences of those living with disabilities. It will begin by focusing on the suffering portrayed in the Book of Job, and more specifically his discourse with God in Job 7:17-20. In the story of Job, we find perhaps the central question of the human condition, the question of suffering. And, more profoundly, the question of unmerited suffering of the innocent, the good, the faithful. The scholarship around the Book of Job, and readers of Job throughout time, have reflected on this problem of theodicy: how can a good and loving God permit, even ordain, human suffering? This article is interested in a slightly different question, arising from engagement with Job 7:17-20. It will explore the question of divine attention in the form of disability, and how this attention is experienced first by Job and, in the latter part of the article, by individuals living with disabilities today. This article, through the voices of individuals living with disabilities, will evince that the presence of God is experienced by many not as divine surveillance or oppression, as we read in Job’s lament, but is instead a source of grace, healing and connection. [ABSTRACT FROM AUTHOR]

The article explores the possible source of the term "mental sight" in John Milton's Paradise Lost 11.418, suggesting a connection to Maimonides's Guide of the Perplexed I: 4. It discusses how Milton uses the term figuratively to represent Adam's intellectual vision and prophetic encounter with the divine through the archangel Michael. The text highlights thematic and structural parallels between Milton and Maimonides, indicating Milton's familiarity with Maimonides's work and potential influence on his composition. [Extracted from the article]

The moral status of soldiers as agent-instruments of polities has been long debated among Christians. Recognizing soldiers' moral vulnerability, Stanley Hauerwas has argued for a pastoral rather than a missiological shape of what Oliver O'Donovan has called evangelical counter-praxis through a Christian's participation in war. To reframe the complications of this dilemma, this essay argues that the Christian soldier has the potential to actively witness the love of Jesus Christ through a kenotic repudiation of one's unwillingness to kill. Through an interpretation of Shusaku Endo's novel Silence, a correspondence between the Christian soldier and the apostate-cum-martyr Fr. Rodrigues is arguable through an act of paradoxical faith in Jesus, where killing the enemy becomes an imitation of his self-emptying on the cross for the sake of others. Christian soldiers may find self-understanding, healing, and forgiveness by naming their acts truthfully with the intention to move through confession to gratitude and a deeper love for God and neighbor. [ABSTRACT FROM AUTHOR]

Clergy wives often face high congregational expectations that impact their psychological well-being. This study investigates the impact of perceived congregational perfectionism on the psychological well-being of 215 Asian clergy wives and explores the moderating effects of self-compassion, social support, and communion with God. The results indicated that the two perceived congregational perfectionism dimensions—perceived congregational standards and judgment—were positively associated with depression, emotional exhaustion, and loneliness. Contrary to the previous literature, high congregational standards alone (without critical judgment) were associated with negative psychological outcomes. Additionally, self-compassion and communion with God emerged as significant buffers against depression associated with congregational perfectionism. However, these protective factors did not significantly prevent ministry burnout or loneliness. This study highlights the maladaptive nature of congregational perfectionism in clergy wives and emphasizes the importance of protective factors like communion with God and self-compassion. It also suggests the need for further research on diverse samples and additional protective factors while providing insights for clinicians and ministry organizations in developing coping strategies that emphasize self-compassion and spiritual practices. [ABSTRACT FROM AUTHOR]

This document provides reflections on the readings for Sundays and feasts from September to November 2024. It explores various themes such as religious obligations, pure religion, Jesus' teachings and healing activities, suffering and vindication, discipleship, good works, and the consequences of sinful behavior. The readings highlight the importance of love, self-sacrifice, and the fulfillment of the law. The document also discusses the significance of widows' actions and encounters with prophets, as well as the themes of the end times and the kingdom of God. It concludes with a reflection on Jesus' encounter with Pilate and the true meaning of his kingship. [Extracted from the article]

The document titled "Integrity in Our Common Mission" is a National Code of Conduct for pastoral workers in the Catholic Church in Australia. It aims to promote a culture of care, compassion, and safety for those who have experienced abuse. The code outlines standards of behavior, including prioritizing the safety of children and adults at risk, respecting boundaries in relationships, and responding to complaints of abuse. It also emphasizes the importance of inclusivity, respect for diversity, and responsible use of technology. The document highlights the role of bishops and pastors in promoting well-being and professional development and acknowledges the Church's commitment to healing and recompense. [Extracted from the article]

This article explores the topic of worship and the importance of worshiping the correct God. It emphasizes that worship should be centered on God and not driven by personal gain or desires. The article also discusses the commandments and how they reflect God's nature and requirements for worship. It concludes that true worship involves acknowledging God's worth and fully devoting oneself to Him. Additionally, the text highlights the importance of the Trinity in worship and emphasizes that worship should be focused on God and His infinite worth. [Extracted from the article]

The article discusses the book "The Kingdom, the Power, and the Glory: American Evangelicals in an Age of Extremism" by Tim Alberta. The author explores the crisis of American evangelicalism and how it has strayed from its values and virtues. Alberta argues that many evangelicals have become too politically aligned and have embraced a culture-war mentality, which has compromised their faith. He suggests that the American church needs to reimagine its worldview and focus on love and unity in Christ. The article concludes by highlighting efforts to create a better way of doing Christian politics and the importance of hope and humility in producing faithful disciples. [Extracted from the article]

The article analyzes the spiritual truths encountered in the poem "Odyssey" by Homer from the perspectives of Saint Augustine and English anchoress Julian of Norwich. Topics discussed include political aspect of human existence and the connection of salvation to communion with God and participation in the divine life, real growth out of the inner tensions that exist in every person, and submission to God in a spirit of trust in his mercy as the spiritual accomplishment of the human person.

The reception of the Decree Perfectae caritatis in Latin America can be understood in connection with the emergence of the preferential option for the poor and the call for consecrated religious life to the insertion since the 1960s. As part of the existing link between conciliar texts and renewal movements, it is worth highlighting the testimony of religious life lived in solidarity with the poor as a way of practicing chastity and incorporating sexuality. This topic is explored through the life stories of two individuals, Alice Domon in Argentina (1937–1977) and José Aldunate Lyon in Chile (1917–2019), within the framework of related studies on ethnographic ecclesiology and the theology of renewed religious life. Amidst military governments, institutional violence, abuses of power, and human rights violations, the lives of these two consecrated individuals showcase an alternative path marked by self-emptying, unwavering fidelity, non-violent action, and prophetic denunciation. The pursuit of integration between contemplative and apostolic aspects in the love for God and the poor, along with the defense of human rights in solidarity with the victims and their families, are some of the keys that define an adapted understanding of religious life in the Latin American context. [ABSTRACT FROM AUTHOR]

This article discusses the practice of Eucharistic adoration in the Catholic faith. It explains that adoring the Eucharist allows believers to experience the presence of Christ. The article emphasizes that adoration should focus on the sacrament itself rather than using it as a means to reach a higher form of contemplation. It also explores the theological foundations of Eucharistic adoration and outlines themes for believers to consider when practicing it. The text delves into the significance of the Eucharist, Christ's sacrifice, and the unity and peace it brings. It concludes with a longing for the return of Christ. [Extracted from the article]

This document is a speech given by Pope John Paul II to the Pontifical Academy of Sciences. The Pope discusses the relationship between science and the Church, particularly in regards to the origins of life and evolution. He emphasizes that truth cannot contradict truth and encourages dialogue between the Church and science. The Pope also addresses the role of philosophy and theology in understanding evolution and affirms the dignity of the human person. He concludes by highlighting the importance of the Bible's message of life and invoking blessings upon the audience. [Extracted from the article]

The article is a comment on a research paper by Mariia Atanasia Smetaniak titled "The main aspects of asceticism and repentance in the work of Pratum by John Moschus." The research focuses on the analysis of the work Pratum by John Moschus, which explores the themes of penance and asceticism. The work is considered an enduring literary masterpiece that recounts the exploits of ascetic monks from the 6th to 7th centuries. The author of the book, John Moschus, was a strict anchorite monk and a mentor to Saint Sophronius. The article discusses the significance of asceticism and repentance in early Christian monasticism and highlights the importance of the work Pratum in understanding this period. [Extracted from the article]

The first and greatest commandment according to Jesus, and so the one most central to Christian practice, is the command to love God. We argue that this commandment is best interpreted in aretaic rather than deontic terms. In brief, we argue that there is no obligation to love God. While bad , failure to seek and enjoy a union of love with God is not in violation of any general moral requirement. The core argument is straightforward: relations of intimacy should not be morally imposed upon autonomous beings. We contend that such reasoning applies to human beings' relationship to God. So, even if our ultimate end is to enjoy communion with God, God has no right that human beings seek a relationship with him. If this is correct, then the command to 'love God' is not the sort of moral principle that can be supported by threats of hellfire or other forms of coercion. [ABSTRACT FROM AUTHOR]

In this article I offer an examination of the notion of love for God in Descartes, connecting it with the principles of his metaphysical system, and showing the purpose to which, this notion responds, as well as the practical implications that this way of life has for humans. Spinoza's disagreements in this matter do not constitute a minor discrepancy, rather they acquire systemic interest insofar as the origin and nature of God's love affection and intellectual love of God connect with central themes of his radical philosophy, such the idea of God and his attributes, the nature of man and his relationship with the infinite substance, the mind-body agency, the finite knowledge as an human desire, the empowerment by affections, the fruition of love for God and its usefulness for sage man. This is a very singular subject in Modern project revealing great disagreements in each of their contributes. [ABSTRACT FROM AUTHOR]

This article explores the doctrine of union with Christ and its implications for salvation and the Christian life. It highlights the contributions of scholars in emphasizing the centrality of this doctrine. The article defines union with Christ as a personal and organic union with Jesus, through which the benefits of salvation are communicated to believers. It also discusses biblical metaphors and passages that illustrate this doctrine. The article argues that union with Christ is present throughout Scripture, starting with the covenant God made with Abraham. It further explores the implications of this doctrine for understanding the Mosaic covenant and the role of the law in the believer's life. The article concludes by asserting that righteousness, understood in terms of union with Christ, describes the believer's new status and position in Him, while also emphasizing the pursuit of holiness. The text also discusses the concept of an inter-Trinitarian covenant, specifically focusing on the covenant between God the Father and Jesus Christ. It explores how Jesus offers Himself to do the Father's will and promises to faithfully fulfill His duties, in exchange for the kingdom and glory promised to Him. The covenant is seen as the foundation of the gospel and provides assurance of salvation. The text also emphasizes the importance of personal faith in Christ for benefiting from His work and highlights the role of union with Christ in receiving His blessings. Additionally, it mentions Abraham as an example of faith in the New Testament. The text discusses the concept of righteousness in relation to Abraham and his faith. It argues that Abraham's righteousness was not based on his [Extracted from the article]

In this paper, I present the cult of the Goddess Rādhārāṇī as something prominent in Gauḍīya Vaiṣṇavism, starting from the 15th century books of bhakti-yoga, Hindu devotional theism. Before this bhakti literature, Rādhārāṇī was already mentioned in sacred books of Hindu Vaiṣṇavism and already had a cult in the Vaiṣṇava line of master Nimbārka Ācārya. However, her role as the Supreme Deity became more prominent after the period called Bhakti Renaissance, with some other philosophical sects emphasizing Rādhā as the Ultimate Reality. We will present the history of the cult and an analysis of the main aspects attributed to Rādhārāṇī, presenting her as an epitome of all possible love for God and considered the very personal manifestation of divine love, the Supreme and primordial Goddess. We will use as our main base the sacred texts of the tradition and comments from theologians, masters and scholars. [ABSTRACT FROM AUTHOR]

This paper aims to examine the role of Bhakti saints in music during Mughal period. During the time of Mughals, music played an essential part in Bhakti tradition. In this paper, we have noticed that Bhakti saints not only devoted themselves to worshipping God but also made significant contributions to the cultural life of their times. Listening to music to achieve a state of ecstasy and to profoundly engage in love for God is how these people express their devotion to God, and music is the medium through which they do it. By performing a variety of music that they have created themselves, Bhakti saints can effectively transmit their societal ideals and ambitions to us, which is an interesting phenomenon to observe. In this paper, we examined that with the use of regional languages in their compositions, Bhakti saints provide a common ground for the people of India. This, in turn, attracts people and fosters an environment of peaceful coexistence between Hindus and Muslims. We see that Temples were the most effective arena for cultural transmission, and as a result, they played a crucial role in disseminating the composite tradition in art and culture. We have undertaken to trace the Mughal emperors, especially Akbar, who had a spiritual leaning towards Bhakti saints and would visit their places and listen to their music. It is quite fascinating to see that saints of the Bhakti tradition gave performances in a wide variety of musical styles throughout this period. [ABSTRACT FROM AUTHOR]

This article explores the topic of death and immortality from a global perspective, focusing on various religious traditions. It addresses philosophical questions related to post-mortem existence, such as the coherence of persistence after death, the role of belief in the afterlife, and the transformative practices associated with this process. The article features articles representing eight distinct traditions, including Jainism, Sikhism, Zoroastrianism, Islam, Judaism, Hinduism, Buddhism, and Christianity. The authors examine different ontological perspectives on death and immortality, discussing concepts such as consciousness, the soul, and the nature of reality. The article emphasizes the importance of ethical living and the role of religious practices in achieving a good death. Overall, the article aims to contribute to the field of philosophy of religion by offering diverse perspectives on death and immortality. [Extracted from the article]

This book review discusses "Blake's Job: Adventures in Becoming," which explores the connection between William Blake's Illustrations of the Book of Job and the author's therapeutic work with addicts. The book argues that addicts represent the Western modernity's exploitative relationship with the world, viewing reality as dead objects due to a lack of psychic connection. However, the treatment of addicts offers a way for all individuals to change their orientation towards the environment and evolve a new kind of self that is spiritually alive. The book also emphasizes the importance of imagination and the participation in the whole system rather than exploitation. It suggests that depth psychology and literature can save each other by considering both the individual and the collective. Overall, the book offers insights into the current crises and provides hope for a better future. [Extracted from the article]

I offer a new, limited solution to divine hiddenness based on a particular epistemic paradox: sometimes, agents knowing about a desired outcome or relevant features of that desired outcome would prevent the outcome in question from occurring. I call these cases epistemically self-defeating situations. This solution, in essence, says that divine hiddenness or silence is a necessary feature of at least some morally excellent or desirable states of affairs. Given the nature of the paradox, an omniscient being cannot completely eliminate hiddenness, just as an omnipotent being cannot create a rock so heavy that they cannot lift it. Epistemically self-defeating situations provide an undercutting defeater for the assumption that any nonresistant nonbeliever could always, at any time, be in conscious relationship with a perfectly loving God. Thankfully, silence is a temporary feature of epistemically self-defeating situations: once the outcome is achieved, agents can know in full. [ABSTRACT FROM AUTHOR]

Most commentators on the argument from divine hiddenness agree that there exists non-resistant non-belief. This article challenges this orthodoxy by arguing that on closer inspection, this premise is problematic. The putative categories of non-resistant non-belief are really instances of resistance, or non-resistant non-belief of the sort that is not incongruent with what a good and loving God would allow (or could prevent). One of the central critiques offered here is that Schellenberg's argument against the veridicality of religious experience, if true, calls into question the importance of having conscious apprehension of God. The absence of conscious apprehension of God is taken by Schellenberg as evidence of hiddenness. But if religious experience is as epistemically tenuous as he argues it is (as against the veridicality of religious experience) then God would not be interested in bequeathing it. So, there is an internal tension within the hiddenness argument that defeats one of its key premises. Non-belief is either resistant or non-resistant, but not of the sort incompatible with what a loving God would allow. [ABSTRACT FROM AUTHOR]

Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni's (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continuing the general Jesuit accommodation initiated by Matteo Ricci, Aleni established an indigenized liturgical system of theology through intercultural learning, borrowing, and creative construction. Three of his contributions especially stand out. First, Aleni explained the significance of the Mass in terms of the Chinese philosophical–ethical concepts of "repaying the roots" (baoben, 报本) and "giving thanks" (gan'en, 感恩). Second, he elaborated on communion with the Trinitarian God in the Mass through Jesus Christ by drawing on the ancient Chinese teachings of repaying (chou, 酬), commemoration (shi, 示), and hope (wang, 望), which Aleni related to "giving thanks to the Father," "commemorating Jesus," and "invoking the Holy Spirit." Finally, he provided a deep spiritual explanation of the Mass, using the traditional Confucian concepts of "self-restraint" (keji, 克己), "self-reflection" (fanji, 反己), and "spiritual meditation" (chouyi, 抽绎) to help believers understand the activities of repentance, commemoration, and prayer in the Mass. Overall, Aleni emphasized that the essence of the Mass was to achieve "communion with the heart of heavenly Lord" (xihe tianzhuzhixin, 翕合天主之心), which, as a pivot of faith, could be extended into daily life through its spiritual practice. Aleni, therefore, established a comprehensive system of "liturgy-spirituality-life" for Chinese Christians by indigenizing Christian liturgical theology through intercultural learning. His creative synthesis yielded a dynamic balance between Christian and Chinese traditions, absorbing Confucian resources to imaginatively enrich and expand the Christian tradition, while encouraging the creative transformation of the Christian tradition into the Chinese cultural community. [ABSTRACT FROM AUTHOR]

The article "Queer Companions: Religion, Public Intimacy, and Saintly Affects in Pakistan" by Omar Kasmani explores the lives of fakirs, or ascetics, in Pakistan and their relationship with religion and public spaces. The book delves into the cultural nuances of fakirs, who are seen as ambiguous figures by conservative Pakistani Muslims. Kasmani highlights the experiences of male and female fakirs, noting that men are more likely to hear voices or have dreams that lead them to become fakirs. The book also discusses the queer dimensions of fakirs' lives, including homoeroticism and the rejection of societal norms. However, it also acknowledges the misogyny and patriarchal norms that exist within the fakir subculture. The article suggests that fakir shrines serve as markers and symptoms of larger society, allowing marginalized individuals to reject conventional norms and find freedom. [Extracted from the article]

One characteristic of the modern age is the attempt to separate religion from the secular world, confining it to a specific aspect of life and replacing it with a new form of spirituality. This study compared the viewpoints of Muhammad Reza Hakimi and Wayne Dyer regarding the principles of spiritual life. These principles were categorized into three branches: spiritual insight, spiritual affection, and spiritual method. In terms of spiritual insight, Hakimi and Dyer had differing beliefs about God, guidance, and justice. Dyer's monotheistic system was minimalistic, while Hakimi's system was more comprehensive. However, they shared similarities in their spiritual affection although their approaches to loving God, people, and nature differed. Furthermore, their spiritual methods and practices in worship, mystical journeys, and acquiring virtues varied. Conventional forms of worship were replaced with daily meditation in Dyer's approach, whereas Hakimi emphasized individual and social divine spirituality. Dyer advocated for individual and anti-religion spirituality, while Hakimi proposed individual and social divine spirituality. Hakimi's works primarily focused on content, whereas Dyer's works were more practical and functional in nature. The methodology employed in this study was discourse analysis based on Van Dijk's theory. [ABSTRACT FROM AUTHOR]

Christians are not called to build bigger churches. Instead, we are called to be better at being human--in communion with God and one another, as God has intended (2 Cor. 5:18-20). We will build better churches as we seek His kingdom and His righteousness (Matt. 6:33). We cannot divorce the teachings of Jesus from the methods of Jesus and expect the results of Jesus. Therefore, the social change model adds value to transformational leadership development to create a collective impact in our communities as we fulfill God's missional engagement on earth. [ABSTRACT FROM AUTHOR]

ESCHATOLOGY IS A THEOLOGICAL WORD THAT REFERS TO "THE THINGS TO COME" OR "THE LAST." OF COURSE, THOSE THAT WILL SUCCEED THEIR EARTHLY LIFE. IT DOES NOT MEAN THE FINALITY OF CREATION AND EXISTENCE, BUT ONLY THE SEGMENT OF EARTHLY LIFE, WHICH IS READY, BEGINNING NOW THE ETERNAL ONES. IT WILL BE AN ENDLESS STAGE. IT IS THE STAGE THAT CROWNS THE WHOLE HISTORY OF CREATION. NOTHING WILL FOLLOW ESCHATOLOGY AFTER ETERNITY. WHAT WILL FOLLOW LIFE ON EARTH CAN BE HAPPY OR UNHAPPY, DEPENDING ON HOW ONE HAD LIVED. HAPPINESS WILL BE UPON THOSE WHO HAVE LIVED IN CHRIST AND DESIRED TO FORM THE CLOSEST POSSIBLE COMMUNION WITH HIM, HAPPINESS BEING GIVEN BY THE CULMINATION OF COMMUNION. UNHAPPINESS WILL BE UPON THOSE WHO HAD NOT LIVED IN COMMUNION WITH GOD AND DID NOT DESIRE TO HAVE A RELATIONSHIP WITH LIFE IN CHRIST AND IN THE CHURCH, EVEN THOUGH THEY WERE BAPTIZED. THE REASON FOR CHRIST'S INCARNATION IS ETERNAL EXISTENCE. HE BECAME MAN TO DIE FOR OUR SINS AND TO GIVE US ETERNAL LIFE. SO, TRUE LIFE BEGINS THE MOMENT WE PASS INTO ETERNITY. ALL GOD'S ICONOMY IS FOCUSED ON ETERNAL LIFE. IF IT WERE NOT FOR THE FALL OF THE PROTOPARIANS, THEN ETERNAL LIFE WAS STILL AT CREATION. GOD BRINGS EVERYTHING INTO EXISTENCE SO THAT THEY CAN ENTER ETERNAL LIFE. WITHOUT THIS ENTRANCE INTO ETERNITY EARTHLY LIFE WOULD BE MEANINGLESS, EVEN IF WE LIVED IT WITH CHRIST. BUT BECAUSE IT DOES EXIST, COMMUNION WITH CHRIST IS THEREFORE ENRICHED. MEANING IS GIVEN BY ETERNITY WITH GOD, NOT JUST A CERTAIN TIME LIVED WITH GOD IN THIS LIFE, THIS WAS FULFILLED THROUGH CHRIST. THE PRESENT WORK, THEREFORE, CAPTURES THE TREATMENT OF THESE ISSUES FROM THE PERSPECTIVE OF SEVERAL VISIONS, AUTHORS, WHO COMPLEMENT EACH OTHER IN IDEAS AND CLARIFICATIONS. CERTAINLY, THIS THEME IS NOT EXHAUSTIVELY DEBATED, AND PERHAPS THE HOLY FATHERS HAVE TREATED THIS THEME LESS THAN CONTEMPORARY THEOLOGICAL AUTHORS. SURELY, IN ANCIENT TIMES, MORE EMPHASIS WAS PLACED ON LIVING IN A WAY THAT WAS PLEASING TO GOD, SO THAT THE RESPONSE GIVEN BEFORE GOD WOULD BE TOWARDS ETERNAL LIFE. THE ROLE OF THE AUTHOR IN DEALING WITH THIS THEME WAS TO GIVE SUFFICIENT DETAILS ABOUT UNIVERSAL ESCHATOLOGY IN GENERAL, UNIVERSAL JUDGEMENT AND ETERNAL LIFE, SO THAT PEOPLE MIGHT ACQUIRE MORE FAITH THROUGH KNOWLEDGE, AND MIGHT BE STRENGTHENED TO WORK VIRTUE IN LIFE, AND FINALLY ACQUIRE ETERNAL LIFE. [ABSTRACT FROM AUTHOR]

The article explores the concept of a "well-formed" conscience and suggests using the term "correctly formed conscience" instead. It discusses the impact of attachments on conscience, drawing on the works of St. John of the Cross. The article emphasizes the importance of recognizing and addressing attachments in order to have a correctly formed conscience. It also raises questions about the likelihood of individuals having a correct conscience and the potential for change when presented with clear arguments. [Extracted from the article]

In this article, Emmanuel Falque explores the relationship between Providence and Improvidence in the Christian determination of God. He argues that neither omnipotence nor timtsum are adequate for understanding God, and that the constantly invoked vulnerability is also not enough. Falque maintains that only a minimal providence will determine a God in the grand scheme of things. Furthermore, he criticizes the misunderstanding of Saint Paul's phrase about how all things work together for the good of those who love God, and points out that Christian faith resides in how one carries the burden, not in what one carries. The text discusses the relationship between divine providence and secondary causes. It is argued that God can act outside of the natural order, but His action is mainly manifested through the internal transformation of individuals. Even miracles are seen as accelerations of natural processes. Additionally, it is emphasized that neither God nor human beings are to blame for the evils that occur in the world, such as diseases, separations, or natural disasters. Finally, it is maintained that divine providence implies a subjective transformation of the individual that leads to an objective transformation of the world. The text speaks about the relationship between man and the world from the perspective of divine providence. The importance of recognizing God's action in the world through human action is highlighted. It is mentioned that providence does not consist of renouncing God's action, but rather recognizing that God acts in the world through human freedom. Furthermore, the idea is raised that providence should be in the image of God's divinity and that its true place is in God's mediate action in man. The importance of being contained by the smallest rather than being enclosed by the greatest is mentioned. [Extracted from the article]

This paper seeks to argue that truth is not something that relates to telling/speaking only. Its main aim is to show that in their quest for communion with God, other human beings – and one should add – the entire creation, humans need to go beyond truth-telling toward the ways of embodying and dwelling in truth and hope. To introduce its argument, the paper proceeds in the following steps. First, it expounds a Christian perspective on truth, employing notions such as sacrament, desire, and relationality. Through the image of communion with God, a link between truth-telling and hope is outlined. Second, it tries to show that truth-telling is not only an affective but also an existential category. As such, it involves the whole of human being. Therefore, it makes sense to turn to the concept of body and embodiment when reflecting on the human pursuits of truth. The paper then, third, examines various constellations of this central claim by exploring a specific case from popular culture, namely, ‘Crocodile’, an episode from the Netflix series, Black Mirror. In particular, a proposal is made for the significance of embodying and dwelling in truth for Christian theology and practice. Finally, in the last step, this embodying and dwelling is given more concrete contours with respect to hope by probing into the images of home and feast. [ABSTRACT FROM AUTHOR]

Why else would one speak the truth if not out of and for hope? This hope is, indeed, a passion ‘for the possible’ and in Christian anthropology, this possible has something to do with eschatological flourishing that has already been inaugurated and which is never simply a private affair but has public effects and implications. We are created for communion with God – this is our hope; but there can be no communion with God – either individually or politically – when there is no truth-telling. [ABSTRACT FROM AUTHOR]

This essay argues for a new understanding of Hobbes's idiosyncratic depiction of eschatology in Leviathan, and for its relationship to his depiction of sovereignty. In his radical portrayal of salvation, the highest good is maintenance of physical existence free of physical harm. Communion with God is denied, on the basis of fellowship between God and humankind purportedly being inimical to divine sovereignty. Hobbes effectively reduces the affective experience of God to fear and the desire for self-preservation. This article contends that the political significance of Hobbes's eschatological innovations is not only a matter of devaluing salvation so as to lessen its political threat. It is also a matter of locating the experience of earthly sovereignty, constituted by remoteness and power, in the eschaton as well as in this world. This transformation of the affectivity of eschatological hope, I argue, can be seen to shore up earthly sovereignty. [ABSTRACT FROM AUTHOR]

In this paper, I will argue that the main contrast between religious fictionalism and other recently developed fictionalist positions in other non-religious fields of enquiry is the sort of personal and affective relationship said to be felt by the religious person between them and God, the feeling of being in a loving and personal communion with God. I will argue that a realist, non-Meingonian artifactual fictionalist understanding of God, along the lines that philosophers such as Schiffer and Thomasson have already defended on non-religious grounds regarding fictional characters, seems to be the most direct way of preserving the possibility of the religious person standing in an actual relation to God while also mantaining a fictionalist understanding of religious faith. Last, I will argue that conceiving of God in these realist artifactual terms, and despite allowing the possibility of the religious person standing in an actual relation to God, fails to preserve a genuine personal relationship between the concrete religious person and God. [ABSTRACT FROM AUTHOR]

This article examines the interpretations of the parable of the Good Samaritan by Pope Francis and William Langland. Pope Francis emphasizes neighborly love and the responsibility to care for those in need, while Langland allegorically portrays the Samaritan's actions as essential for salvation. Both interpretations offer distinct perspectives on embodying the Gospel and answering the call to holiness. The article also discusses Langland's treatment of virtues, love, and the Church in his poem Piers Plowman, highlighting the limitations of human agency and the need for divine intervention. It compares Langland's interpretation to Pope Francis' encyclical Fratelli Tutti, emphasizing their differing views on conversion, agency, and grace. Overall, Langland's portrayal of sin and the need for Christ's intervention is more comprehensive than that of Fratelli Tutti. [Extracted from the article]

The Anglican theologian John Milbank is well-known for his uncompromising defense of theology in the face of its marginalization by the legacy of Enlightenment thinking. What this amounts to in practice, however, is that if biology appears to be saying something which is at odds with her own theological presuppositions, then theology must trump biology. Milbank's work forms the background to I Theology, Science and Life i by Catholic theologian Carmody Grey, who aims to extend Milbank's critique to the natural sciences. [Extracted from the article]

This article explores the debate surrounding Thomas Aquinas' understanding of Christ's infused knowledge. Some scholars argue that this knowledge allows Christ to communicate supernatural truths in his earthly ministry, while others believe it is unnecessary. The article argues that the infused knowledge is necessary for Christ's role as the source of grace and the head of the Church. It discusses different interpretations of Aquinas' doctrine, including the argument from perfection and the earthly utility account. The text also explores the idea that Christ's infused knowledge is necessary for his mission as the perfect revealer of God and as a prophet. Aquinas' doctrine is grounded in his broader Christology and metaphysical principles. [Extracted from the article]

The aim of the article is an attempt to present the understanding of theology by one of the greatest Orthodox thinkers of the 20th century, Vladimir N. Lossky. It seems that the approach he presents is important not only for systematic and historical reasons, but it can also be inspiring in the context of ecumenical challenges and questions about the importance, place and role of theology in the contemporary Church and the world. The spiritual freshness of practicing theology by the Russian may highlight the spiritual dimension of theological thought which is often seen as too academic. However, what particularly encourages attention to it is its postulated relationship with communion with the living God, experienced and known from within, and not in the form of an uninvolved and, so to speak, objective view. Theology, as understood and at the same time practised by Lossky, is mystical and thus theopoietic and apophatic. The study focuses on these issues and tries to throw some light on them. [ABSTRACT FROM AUTHOR]