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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]

This article revisits Jerome’s treatment of the Rhine crossings of 406 in his letter to the widow Geruchia, and the broader issue of breaching the Roman limes. It argues that his description of the events in Gaul and on the border was framed to fit his notion of the history of salvation. Placing Jerome’s letter to Geruchia in its historical and theological setting, the paper questions the role of contemporary historical details in its composition. Jerome’s account was shaped by hearsay, memory, and tropes from other authors, including Ammianus Marcellinus, alongside the ways that Jerome thought about time, truth, and gender. In this way, the paper casts a new light on what we can say about the early fifth‐century invasion of Gaul. The events of 406 are prone to misinterpretation without an analysis of Jerome’s philosophy of history. [ABSTRACT FROM AUTHOR]

Mythical narratives about the creation of women have been shaped with positive or negative motifs according to the way of life of the society, the geography where it is located and the role of women in society. Since it is men who has dominated and ruled in many societies since ancient times, religious discourse and interpretations have naturally been shaped around a masculine language. In the period when Islam emerged, it can be stated that the way of life of societies was male-dominated, as well as aṣabiyyah played decisive role. Nevertheless, both the Quran's perspective on women and the examples of the Prophet Muhammad's life show that the Qur'an aims to change the negative and commodity-like perception of women that had been established until the advent of Islam. In this study, the cultural and religious backgrounds of the narratives about the creation of women in myths will be discussed and their common or differentiating aspects with the interpretations in the Muslim tradition will be evaluated. Many studies have been conducted on women. However, every study is handled within the boundaries of that field. In this study, by using an interdisciplinary comparison method, the changes in the interpretation of the perception of women in myths from the beginning of the formation of the social mind to the present day will be examined. In conclusion in myths, women are either glorified according to the form of social life or, as reflected in the interpretation forms of religions based on revelation, every place and situation they are in is negated, starting from the narratives about their creation. However, the Quran praises individuals who believe and do good deeds and describes them as those who are to attaine salvation in the afterlife. The Prophet also tried to create a unifying awareness in society by setting an example with his own life and by giving advice to believers, without making any distinction between women, men and children. [ABSTRACT FROM AUTHOR]

Muhammed Fevzi Bātūmī (d. 1953), a Naqshbandī-Khālidī shaikh, became a caliph after receiving his ijazah (licence) from Shaikh Ziyāeddīn Gümüşhānevī (1813-1894), one of the caliphs of Ömer Ziyāeddīn Dağıstānī (1850-1920). After receiving the ijazah from his master, in 1921, he carried out irshad (guidance) practices at Hacı Ali Tekke in the Eyüp district of İstanbul. Bātūmī is a spiritual figure who, like many of the Ottoman shaikhs and sages, is not well known. In his work Hulāsat al-Tasawwuf, Bātūmī defines Sufism as "to be clothed with divine morals and to be embodied with the attributes of servitude." In his work, Bātūmī puts a great deal of emphasis on the words and behaviours of Sufi authors that reflect their adherence to Shari'a. Referring to the purpose of dhikr as to remember the One with a peaceful heart, Muhammed Fevzi Efendi states that one can only attain salvation by constantly remembering Allah the Almighty. He also states that one should not look for a suitable time and place for dhikr, and that dhikr protects one from wasting one's time on useless matters. According to him, a person can engage in dhikr of Allah with both the tongue and the heart. While addressing the subject, Bātūmī deals with the meaning and practical aspects of dhikr. This study examines Muhammed Fevzi Efendi's views on dhikr under the headings of dhikr, etiquette of dhikr, dhikr of Tawhīd, and hatm-i hācegān, or the recitation of the names of the masters. [ABSTRACT FROM AUTHOR]

Hereby we analyze how the symbolic framework of Andean witchcraft's practices comes into conflict with the Evangelical church's doctrine established in the indigenous communities of the South Andes, especially in Ayacucho. These churches wage a spiritual war against the locals who exercise these practices: "disobedient souls", who are called to repentance or subjected to purification rituals leading to their "salvation". Nevertheless, in these spaces, witchcraft is legitimized as an accepted social practice within the magical-religious imaginary. [ABSTRACT FROM AUTHOR]

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]

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]

The renowned American missionary Frank Joseph Rawlinson came to China with the purpose of preaching to the heathens in China and bringing salvation to them. However, during his stay in China, he gradually changed his fixed black-and-white religious mindset, and eventually was filled with admiration for Chinese civilization. The conqueror's mentality disappeared, and his superiority as a westerner was replaced by a fervent "Chinese heart". Rawlinson's views on China were closely related to his religious views. He gradually abandoned his traditional evangelical beliefs and advocated liberal theology and social gospel. Rawlinson's attitude towards Chinese religions and Chinese culture are the fundamental aspects of his views on China. From "conquering paganism" to "promoting dialogue between religions", from "demonizing China" to "advocating Chinese culture", Rawlinson got rid of the deep-rooted prejudice against China and developed a strong sense of belonging and also value identification in Chinese culture. Rawlinson's views on China underwent a dynamic progressive transformation from prejudice to acceptance to praise, and the change was in close relation to multiple factors, for instance, his personal experiences, theological views, social background, and the international situation. [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]

The article examines the Delphic prophecy, which, as ancient authors believed, concerned the Spartan king Leonidas and was associated with the events at Thermopylae in 480 BC2. Herodotus quotes this oracle both in prose and in poetic retelling (VII. 220. 3-4). Researchers have considerable doubts about the authenticity of both versions. We sought to prove that the two versions of the prophecy arose at different times: one, prosaic, and most likely authentic, appeared before Thermopylae, and the second, fabricated in Delphi, probably by order of the royal family of the Agiads, appeared after Thermopylae. It is important to emphasize that the Delphic prophecy, in which the death of the king was declared a condition for the salvation of Sparta, became an integral part of the myth of Leonidas. With the help of this heroic myth, Sparta skillfully transformed the defeat at Thermopylae into a victory for the Spartan spirit. The myth of Leonidas became a central part of the patriotic education of Spartan citizens. [ABSTRACT FROM AUTHOR]

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]

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]

Christian teachings about salvation are basic and important teachings because they will influence their way of thinking and behavior. If you misunderstand about salvation, it will have a negative impact on your actions and determining the direction of your life. For some Christians, they feel confident that they are saved because they have believed in the Lord Jesus as their savior, but in practice their life has not shown that they are believers. They still behave badly, do not show love, and often even abandon worship. His life cannot be a witness and is still the same as those outside Christ. There are also some people who understand that salvation is a human effort by doing good deeds that focus on external things. They do struggle by doing good, helping people, giving sacrifices but not based on faith and only for their own interests. In general, perhaps they are better than people outside of Christ. However, you don't do it with sincerity and only want praise and appreciation from other people. The purpose of this writing is to provide understanding to the congregation that salvation is a gift from Jesus Christ through faith. The writing method used is the qualitative method of literature study. Through this writing, the congregation has a strong basic understanding of salvation. The conclusion from the research is that salvation does not come from Jesus Christ through the law, circumcision and customs, but only through faith in the Lord Jesus Christ. [ABSTRACT FROM AUTHOR]

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]

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]

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]

Copyright of Journal of Fine Arts: Performing Arts & Music is the property of University of Tehran, College of Fine Arts 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 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.)

Adopting a qualitative-explanatory approach and drawing upon available library resources, this study aims to delve into the tragedy of Karbala, with a focus on the concept of Dianoia/Thought as proposed by Aristotle. In Islamic perspectives, death is not viewed as the ultimate end, especially when it is seen as a martyr's sacrifice for truth in the face of oppression. One could propose that the divine Siavash transforms into Hussein, and the mourning associated with Siavash evolves into Ta’ziyeh. However, neither the historical-human persona of Hussein resembles the mythical or Aristotelian hero, nor does the underlying ideology of this event mirror Aristotle's concept of Dianoia, which is predominantly myth-based. On the contrary, Ta’ziyeh is deeply rooted in the religious and national myths of Iran through which the perpetual conflict between good and evil transcends the common time and space. Imam Hussain's (AS) actions during his uprising against the tyrants of his era align with the quest for human salvation as taught in the Quran as well as the Prophet's and the infallible Imams’ traditions. Initially, the commemoration of this uprising involved recitations of eulogies in gatherings, evolving over time into what is now recognized as mourning or lamentation ceremonies. These ceremonies serve as a representation, reenactment, and portrayal of the tragedies within the Quranic narrative of the Prophet's family. In Christian discourse, there are also performances about the suffering and pain of Jesus (AS). However, determining the exact origin and nature of what we now know as mourning, especially in Shia discourse, is a difficult task. Some consider its origin to be solely the Karbala uprising, some see it as influenced by ancient rituals, and others view it as similar to Christian rituals or even modern drama. Nonetheless, the religious underpinnings derived from Quranic teachings significantly shape the religious essence of mourning. In conclusion, mourning exhibits fundamentally distinct foundations and principles compared to Aristotelian drama. Key findings include the similarities in origin and lineage between Ta’ziyeh and tragedy: 1) both Ta’ziyeh and tragedy are similar in origin and ancestry, but have completely distinct goals. 2) In Ta’ziyeh, "Thought" is based on the eternal conflict between absolute good and evil, while in tragedy, "Thought" is devoted to the conflict between individuals. 3) In Ta’ziyeh, the hero is aware of his inevitable fate, while in tragedy, the hero has no escape from death. 4) In Ta’ziyeh, the hero has no tragic flaw and is free from error, while in tragedy, the hero is flawed. 5) However, in Ta’ziyeh, the wretched is not flawed but sinful. 6) Both Ta’ziyeh and tragedy try to arouse fear and mercy, called catharsis, but each in its own specific way: In Ta’ziyeh, catharsis resulting from the audience's emotional empathy with the Imam-khans and their aversion to the Mukhalif-khans. In tragedy, catharsis resulting from the human fear and compassion for the action that is performed before their eyes. However, the similarities and differences between Ta’ziyeh and tragedy are not only related to Dianoia/Thought, but also include the components of ethos, lexis, and opsis, which need to be examined and analyzed separately.

The article examines the question of the possibility of transforming systematic theology in accordance with the main ideas of the "social gospel". This question was formulated in the last significant work of the eminent American theologian of the early twentieth century, Walter Rauschenbusch, Theology for the Social Gospel. The work was published in 1917, a year before the thinker's death. Walter Rauschenbusch was convinced that it was necessary to transform a number of provisions of Christian doctrine, taking into account some important discoveries that became apparent in the context of the social interpretation of Christianity. These "discoveries" seem new only from the standpoint of historical Christianity, which was seriously influenced by the mystical, metaphysical and ascetic tendencies of the Greco-Roman intellectual tradition alien to it. In reality, according to V. Raushenbush, these “discoveries” of the social gospel were part of the original content of the Christian gospel and are now again updated in the context of social interpretation. W. Rauschenbusch refers to such provisions of the social gospel, which should be introduced into systematic Christian theology, the following ideas: 1. A broader interpretation of the nature of evil (evil has not only an individual, but also a social nature). Evil is rooted not only in a person's freedom, but also in some social institutions that incline a person's will to a vicious life. 2. “Limiting the theological weight” of the doctrine of the original sin in order to educate Christians in active enthusiasm instead of passive contrition for the fall, the consequences of which no one can overcome. 3. Salvation has both a personal and a social dimension. The personal conversion of a Christian is necessarily linked to his social mission. Social responsibility should not be seen as a secondary consequence of acquiring personal faith. One is unthinkable without the other. By acquiring personal faith, a person also acquires social responsibility towards other people. 4. Democratic character of theology instead of despotic. Theology should be guided by the gospel understanding of God as a loving and merciful Father. 5. Social interpretation of eschatology. The posthumous existence of people in heaven and hell should not be regarded as a state of "eternal rest". It is necessary to admit the existence of active love in paradise, which will contribute to the correction of sinners and the perfection of the righteous. It is an eschatology of hope instead of an eschatology of punishment.

One of the peculiarities of early Christian art was its regular recourse to stories and images borrowed from Old Testament history. Art historians reasonably assume that the use of such images could not have been purely illustrative, and that such images contained a message addressed directly to the Christian flock and available for their understanding, yet not verbalised and therefore not always comprehensive for modern interpreters. Meanwhile, a similar task of an actualising reinterpretation of the content of the Hebrew Scriptures has been successfully accomplished by the so-called typological exegesis, which allowed to consider the characters and events of Old Testament history as "types" (that is, as images that symbolically and prophetically foreshadow the events and realities of the New Testament era) and the entire Old Testament as a prophetic foretelling of the coming of Christ, taught in a mysterious form. It is therefore in the experience of typological exegesis that researchers most often seek the key to understanding the role of Old Testament motifs in Paleo-Christian iconography. However, the formal reference to the existence of a stable tradition of typological interpretation of biblical texts, conveyed to the faithful through catechetical instructions and homilies, does not provide sufficiently convincing grounds for the claim that early Christian iconography, when dealing with Old Testament themes, was guided by these interpretations in the choice of depicted subjects, in assuming that they would be perceived by believers in a specified typological sense. The article deals with the main features of Christian typological exegesis, which did not reduce itself to attributing symbolic meanings to the images of Old Testament history that could be mechanically transferred to the pictorial plane. The internal logic of the development of typological interpretations has been a function of the tasks to which they were subject. The typology, which emerged as instrument of anti-Jewish polemics, sought to prove the messianic role of Jesus Christ as the Son of God, who offered himself as a sacrifice for the atonement of original sin, and the victory of the Christian Church as the new people of God. Both the range of subjects interpreted and the meanings assigned to them, as well as the nature of the connections established between them, were determined in accordance with these objectives. The article shows that these features, which determined the specificity of typological interpretations, were not reflected in the early Christian iconography, the main task of which was to strengthen the trust of the faithful in the salvation and eternal life granted by God. The fundamental difference between the early Christian exegetical and iconographic traditions is especially evident in the different ways in which the same biblical motifs are treated, suggesting that these traditions developed in parallel but independently of each other, even though they had common origins.

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

The essay is a comparative analysis of the way in which salvation is presented into three novels dealing with shipwrecks and outcasts: Golding’s Lord of the Flies (1954), Tournier’s Friday, or The Other Island (1967), and Coetzee’s Foe (1986). Through the comparative analysis of three novels of the 20th century, the essay highlights how the shipwreck of the representatives of European civilization on an exotic, deserted and uninhabited island leads to a similar solution, of the impossibility of salvation in the framework of the same civilization. The difference in vision from the happy end feature of the Robinson myth established by Daniel Defoe is self-imposed and proves an acute crisis of modern man’s consciousness, but also an aesthetic awareness of the fact that, a few hundred years away from the establishment of the modern myth, European civilization can no longer feed on its own illusions.

In his theological reflections on the question of liturgy in the Church, Cardinal Joseph Ratzinger also addressed the issue of art and the sacred image. He did not develop any theological aesthetics of his own, but his theological remarks on the image are of great importance. Ratzinger demonstrated that the image is an integral and integrating part of the liturgy and, as such, demands appropriate consideration within the Church. Two issues merit particular attention in the context of contemporary challenges, particularly the phenomenon of what has been termed ‘new iconoclasm’. The first issue is that of the coherent presence of the image in the ongoing development of divine revelation, which moves from the Old to the New Testament. This clearly expresses the need for the image. Subsequently, the liturgy, which is rooted in the history of revelation and represents its lived experience within the Church, requires the image in order for it to reveal its full salvific meaning. The purpose of the image in the liturgy, and in a broader sense in the Church, is to prompt contemplation and adoration of the love of God revealed in Jesus Christ.

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This paper explores the Apostle Paul's teachings on righteousness and justification, emphasizing forensic, covenantal, apocalyptic, and sacramental aspects of his theology. Analysing key passages in Romans and Galatians, it integrates insights from contemporary theologians Douglas Campbell, N.T. Wright, and Pope Benedict XVI. Central to Paul's theology is the concept of justification by faith and the transformative power of divine grace. This study highlights the theological richness of Paul's teachings, while also acknowledging their ecumenical potential. By synthesizing these perspectives, the paper offers a comprehensive understanding of Pauline righteousness and its enduring relevance in contemporary Christian life.

Abstract. Sin, as seen in various evil deeds, continues to color the lives of human beings even today. This paper is an attempt to understand the root of sin and evil from the perspective of Paul’s theology. The author used the literature study method with a descriptive qualitative approach. In addition, the exegetical interpretation method also be applied to several key texts related to the purpose of this paper. The result of this study concluded that the fight against the forces of evil can only be built on a living and personal faith with God in the experience and struggle of actual life. Religion and rituals are only a means, and not a guarantee, of escape from the bondage of sin and evil. Abstrak. Dosa, sebagaimana tampak dalam pelbagai perbuatan jahat, masih terus menerus mewarnai kehidupan manusia dewasa ini. Tulisan ini merupakan suatu ikhtiar untuk memahami akar kejahatan dan dosa itu dari perspektif teologi Paulus. Penulis menggunakan metode studi kepustakaan dengan pendekatan kualitatif deskriptif. Selain itu, metode penafsiran eksegetis juga diterapkan pada beberapa teks kunci yang terkait dengan tujuan dari tulisan ini. Hasil penelitian ini menunjukkan bahwa perang melawan kekuatan jahat hanya dapat dibangun di atas iman yang hidup dan personal dengan Allah dalam pengalaman dan pergulatan hidup yang nyata. Agama dan pelbagai ritual hanyalah sarana dan bukan jaminan untuk melepaskan diri dari belenggu dosa dan kejahatan.

Martin Luther's notion of freedom, as presented in De servo arbitrio, is often interpreted as a denial of free choice wi God (salvation) and as an affirmation of free choice in earthly life. This article questions this twofold distinction and argues that in De servo arbitrio Luther's notion of freedom is set into epistemic discourse in which he distinguishes between different perspectives or perceptions and reality. The article demonstrates that for Luther, freedom denotes human perception, misperception, and deception. This indicates that beneath the free choice debate lies a fundamental question of human ability to understand reality. [ABSTRACT FROM AUTHOR]

The Holy Year 2025 on the theme "Pilgrims of Hope" was proclaimed by Pope Francis. Biblical hope has a strong foundation and is considered a firmly anchored dimension in the Bible. Hope in God is based on his creative action, his action in the Exodus, and in Jesus Christ. Hope is an expectation of something good directed towards the future, expressed in various areas such as personal blessings, mercy, justice, peace and salvation, as well as a new heaven and a new earth. Hope is active and leads to action, while lamenting to God can also be a form of hope. [Extracted from the article]

The paper addresses the question of how catechesis is responding to the rapid advances in digitalisation and artificial intelligence. The development of digital technologies and the great advances in the development of artificial intelligence represent a profound social transformation that is radically reshaping the world of human life, changing the way we think and experience, and challenging the human understanding of ourselves and of reality. How should catechesis respond to the rapid advances of digitalization and artificial intelligence, how should it engage with modern man? The transhumanist view of man, which promises man redemption from suffering and death and eternal life as a direct result of the development of artificial intelligence, sheds light on the eternal existential questions and challenges facing humanity. Some currents of transhumanism believe that it will soon be possible to transfer man's consciousness into a digital form and thus free them from their bodies, their pain and their death. The anthropological question thus becomes a fundamental challenge for today's catechesis. In this article, we explore how the confrontation between the transhumanist and the biblical understanding of the human person can help catechesis to purify and renew itself kerygmatically. The kerygmatic renewal of catechesis emphasises the beauty of the Christian life, of salvation in Christ and of relationships in the Christian community. In this it differs fundamentally from the transhumanist vision of the person, which ignores its relational character. We note that kerygmatic catechesis is increasingly based on the biblical anthropology that underlies the theology of the body. The theology of the body emphasises that the human person is not created as an object, but as a person who is loved and capable of loving, and who in this imago Dei is created in the image of God. [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]

That the Spirit gives life is plainly stated and demonstrated in Scripture. How the Spirit gives and continues to sustain life in humanity is an ongoing discussion in contemporary theology that involves topics like justification and sanctification, theosis or deification, and the metaphysics of God's relation to creation. Understanding the human dynamic of the Holy Spirit's work in cultivating life is an area of continued debate with some relegating the human dimension of holiness to the exclusive work of God as an agent of holiness while others regard the human dynamic of holiness to be something attainable. The purpose of this essay is to argue for a view of human holiness that begins with and remains grounded in an understanding of the Holy Spirit proceeding as the 'Gift of Love' that is selflessly shared between the Father and the Son. Because the Holy Spirit is a gift, he is able to be truly given in a way that transforms human beings without tarnishing God. Human holiness is possible generally because of creation's inherent participation in God and particularly because of the sanctifying work of the Holy Spirit giving himself to human beings in a way that makes them holy. The essay concludes with a proposal for the Christian life consisting of 'holy happiness' that is possible because of the Spirit indwelling, directing, and habituating humanity towards a life of holiness and happiness (beatitudo). [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]

In the article, the author responds to the four essays that take up topics from his theological work. This explains the particular genre of the reflections. First, the approach of a 'theology in transformation' is outlined, which, starting from the contemporary crises, seeks to interpret the signs of the times, develop possible answers and open up perspectives of hope in dialogue and interdisciplinary cooperation. Taking up Markus Riedenauer's critique of 'cybernetism', the article emphasises the political significance of dissent, contradiction and a resistant communicative practice. On the other hand, it points to the necessity of a relational thinking that goes beyond anthropologies of sovereignty. With Jakob Deibl, this points to figures of messianic hope, in which the apocalyptic disruption is combined with a messianic anticipation of salvation to form a 'weak', vulnerable way of thinking and believing. In a conversation with Dirk Ansorge and Anselm of Canterbury, the essay relates such practice to the 'ever greater' God, who, in the self-giving of Jesus on the cross, transforms history from within and leads to a corresponding practice of discipleship. In connection with Margit Eckholt, this corresponds to a performative and transformative, liberating and interculturally oriented theology that is taking shape in a synodal world church. Such a theology remains provisional and, on the way, as a resistant messianic hope in apocalyptic times. [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]

The word proper to theology in the question of evil is neither ponerology nor theodicy, but soteriology. Evil acquires its true meaning in a profound theology of salvation which integrates the doctrine of creation, Christology and eschatology. For this reason, Christian theology tries to understand evil in the context of salvation history, which has its origin in the Father's plan, its realization through the Son and its perfection through the action of the Spirit. Christian faith and theology confront the reality of evil with the hope that Christ's resurrection gives us, while we walk by the power and action of the Spirit who leads us to definitive beatitude. [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]

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]