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

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

The article examines the motif of animal peace in the texts Isaiah 11:6-9 and Isaiah 65:25. It is determined that the two texts are literarily dependent on each other and that the motif is connected to various notions of leadership. The redactional approach is used to examine the development of the motif in the book of Isaiah and to gain a better understanding of the development and mutual influence of concepts of rule. It is also noted that certain verses were likely added later. Overall, the motif of animal peace is used to depict comprehensive peace and a new social order. [Extracted from the article]

Do "majestic Christologies" violate the principle of non-competitive relationship? Majestic Christologies are diverse according to conceptual delineation, but share the common affirmation that Jesus' humanity participates in the divine majesty in a transformative manner. This notion seems to transgress the principle of non-competitive relationship by behaving as if the fullness of Christ's deity requires a displacement or transmogrification of his creatureliness. This paper argues that majestic Christology does not necessarily contradict the non-competitive principle by emphasizing the elasticity of theological anthropology from an eschatological point of view. [ABSTRACT FROM AUTHOR]

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The article aims to shed more light on how the late medieval Czech dialogue Rozmlouvání člověka se Smrtí engages with eschatology. Firstly, it focuses on death; mainly that despite the dreadful descriptions of dying the poem maintains that death is a righteous, necessary pathway to an adequate afterlife. Attention is also paid to Trost's remark that the personified Death embodies both, the first and the second death. Next, the paper focuses on the soul and the body in the dialogue, i. e. their painful separation and their reunion at the end of times. Lastly, the study touches upon afterlife, expanding Trost's claim about death to concepts of personal and universal eschatology. While striving to capture the overlap of particular and final judgment or hell and second death, it stresses the importance of Death's rejection of purgatory. [ABSTRACT FROM AUTHOR]

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L’étude du motif animal dans l’œuvre poétique de Leconte de Lisle connaît deux grands courants. D’une part, l’animal est considéré dans sa valeur analogique comme un miroir de l’homme, de son intimité psychologique ou de son organisation sociale. D’autre part, sa description relève d’une tentative parnassienne de créer une poésie de l’objectivité : il est dépeint au plus près de sa nature bestiale (biologique ou éthologique). Face à cette double tradition, une lecture attentive du recueil Poèmes barbares, avec en particulier une attention portée à l’intégralité des poèmes, et non aux seuls poèmes animaliers, permet de relever une originale entreprise poétologique, de la part de Leconte de Lisle, qui cherche à poser les bases d’une réunification de l’homme et de la bête : séparés par l’histoire et la religion, tous deux se retrouveront dans un phénomène d’extinction commun qui les verra fraternellement se taire soudain. C’est donc à une réflexion écologique que se livre le poète de l’île Bourbon qui réfléchit les modalités selon lesquelles l’homme devrait vivre avec l’animal, et, plus largement, avec la nature.

There has been an anthropocentric tendency in the doctrines of creation and redemption, especially, within the Western tradition of Christianity. In my view, contemporary theories of evolutionary and developmental biology help theology to understand how God's creation unfolds. Meanwhile, a Trinitarian framework of creation provides meaning and purpose to the victims in evolutionary history. Furthermore, it contributes to overcoming the anthropocentric tendency in understanding the doctrine of redemption through the lens of the cosmic dimensions of Jesus' cross and resurrection. Therefore, in this article, I argue that a Trinitarian framework of creatio ex nihilo can provide meaning and purpose to evolutionary history ridden by death, pain, and suffering, while evolutionary and developmental biology provides theology with a detailed explanation of biological evolution as God's purposeful creation of the diversity of life in different levels of complexity. In the suggested Trinitarian vision of creatio ex nihilo, God creatively, compassionately, and redemptively works through biological evolution in general and particular modes. [ABSTRACT FROM AUTHOR]

This article examines the Qurʾānic references to al-muhājirūn as an expression of a world renouncing current in the early Qurʾānic movement. Throughout the Qurʾān the muhājirūn are idealized for their willingness to leave their homes, wealth, and families behind in order to emigrate in the path of God. Traditionally, these emigrants have been interpreted through the lens of later Muslim exegesis as referring to the early believers who accompanied Muhammad on his emigration from Mecca to Medina in 622. In general, however, there is little evidence to suggest that the Qurʾān is referring to a specific historical emigration event. Based on the theoretical framework of Peter Sloterdijk and Mary Douglas, this article argues that the Qurʾānic employment of the root h-j-r basically centers on an ascetic distancing from worldly attachments, and that this uprooting into a new mobility denotes a central aspect of the piety of the early Qurʾānic movement. Résumé: Cet article examine les références coraniques aux muhājirūn en tant qu'expression d'un courant de renoncement au monde dans le premier mouvement coranique. Tout au long du Qurʾān, les muhājirūn sont idéalisés pour leur volonté de laisser derrière eux leurs maisons, leurs richesses et leurs familles afin d'émigrer dans la voie de Dieu. Traditionnellement, ces émigrants ont été perçus à travers le prisme de l'exégèse musulmane ultérieure comme faisant référence aux premiers croyants qui ont accompagné Mahomet lors de son émigration de La Mecque à Médine en 622. En général, cependant, il y a peu de preuves pour suggérer que le Qurʾān fait référence à un événement historique spécifique d'émigration. En se basant sur le cadre théorique de Peter Sloterdijk et Mary Douglas, cet article soutient que l'emploi de la racine h-j-r dans le Qurʾān est essentiellement centré sur un éloignement ascétique des attachements mondains, et que ce déracinement vers une nouvelle mobilité dénote un aspect central de la piété du premier mouvement Qurʾān. [ABSTRACT FROM AUTHOR]

L’article souligne l’importance qu’Augustin accorde à la temporalité dans sa critique de l’eschatologie néoplatonicienne au chapitre 21 du livre XII de la Cité de Dieu, ainsi que la valeur heuristique de cette critique. Celle-ci s’appuie sur l’articulation de trois éléments : une analyse du bonheur, telos que vise toute vie humaine, auquel ni la vérité ni la sécurité (ou absence de toute crainte de perte) ne peuvent faire défaut ; une réflexion sur l’expérience subjective du temps (qui fait qu’on aspire à l’éternité comme cessation du temps et non simplement comme sempiternité, temps sans fin) ; et une réflexion sur la nature du temps cosmologique (cyclique ou non). Cette critique présente trois intérêts : le premier réside dans l’articulation de ces trois éléments puisque l’opération argumentative d’Augustin consiste à montrer que les néoplatoniciens ne pourraient tenir ensemble leurs propos sur l’éternité du monde et leurs propos sur la destinée de l’âme individuelle, leur cosmologie et leur éthique. Le deuxième réside alors dans le fait qu’elle incite à réévaluer le statut et la cohérence des doctrines néoplatoniciennes portant sur la métempsychose et sur le retour de l’âme dans l’intelligible comme lieu de salut, thèmes sur lesquels cette tradition philosophique n’est justement pas unanime. Le troisième intérêt est dans la thèse philosophique qu’elle supporte, affirmant que le rapport à une certaine temporalité est une détermination essentielle du désir de bonheur.

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

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Im folgenden Artikel wird die Anthropologie in der Pastoralkonstitution Gaudium et spes aus christologischer Perspektive untersucht, besonders wie sie in Artikel 22 ausgearbeitet wird. Christus habe in der Offenbarung des Geheimnisses seines Vaters dem Menschen den Menschen voll kundgetan, lautet die Grundthese, die durch verschiedene Christusbilder und ihre anthropologischen Bedeutungen belegt wird: Christus, der neue Adam, und Christus, das vollkommene Bild Gottes. Im Ausblick wird die bleibende Bedeutung der Gaudium et spes gezeigt, indem besonders zwei Bereiche hervorgehoben werden, in denen die Pastoralkonstitution ihren Beitrag zum theologischen Menschenverständnis geleistet hat: zum einen der Christozentrismus als Ort der Verschränkung von Theozentrismus und Anthropozentrismus; zum anderen die heilsgeschichtliche Grundlegung der anthropologischen Themen der Schöpfung und der Gnade sowie die »Vergegenwärtigung« der eschatologischen Bestimmung des Menschen.

Eschatologische Vorstellungen, wie sie seit jeher Bestandteil christlicher Glaubenswelten waren, sind in der Moderne in eine tiefe Krise geraten. Im Zuge des Wandels des Welt- und Geschichtsbildes haben die klassischen Bilder von Weltende und Gericht, Himmel und Hölle radikal an Plausibilität verloren. Mehr noch: Auch die großen Gestalten der Theologiegeschichte des 20. Jahrhunderts waren weitgehend darum bemüht, Eschatologie weniger als materialdogmatische Lehre von den „letzten Dingen" zu verstehen, denn als prinzipielle Dimension theologischer Reflexion zu begreifen. Vor diesem Hintergrund geht es dem Beitrag um eine Wiedergewinnung der materialdogmatischen Eschatologie. Im Anschluss an methodische Überlegungen Friedrich Schleiermachers steht dabei der Status eschatologischer Aussagen zur Debatte. In dreifacher Hinsicht (hermeneutisch, kritisch, theo-logisch) lässt sich Eschatologie als Arbeit an einem theologischen Wirklichkeitsbegriff begreifen: Sie dient erstens einer kritischen Hermeneutik eschatologischer Imaginationen, sie bemüht sich zweitens um eine Labilisierung fixierter Wirklichkeitsinterpretationen, und sie bestimmt drittens den christlichen Gottesgedanken angesichts schlechthinniger Hinfälligkeit und radikaler Vergänglichkeit aller erfahrbaren Realität fort. »Tod«, »Ewigkeit« und »Auferstehung« markieren diejenigen basalen Symbolgehalte christlicher Eschatologie, deren lebensdienliche Funktion sich in den religiösen Praxisvollzügen bewähren muss, indem durch sie Trost, Hoffnung und Gottvertrauen noch an den Gräbern möglich werden kann. Summary: Living in the "immanent frame" (Ch. Taylor) of modernity includes among other things the closing of eschatological thinking. "This world is all we have." As a consequence of the "loss of heaven", already Friedrich Schleiermacher has tried to critically reconstruct the eschatological symbols of Christian doctrine in his Glaubenslehre. By following his critical hermeneutics of eschatology the article reflects on three basic tasks for any contemporary dogmatic eschatology: hermeneutical, critical, and theo-logical. In consequence, eschatological thinking should not abandon concrete images of eternal life, but has to reflect them critically. Whereas naïve eschatological realism tends to exuberant imagination, eschatological reductionism, often in favor of a strictly present eschatology and of existentialism, rejects the necessary labilisation of any closed concept of reality. Therefore, only a theo-logical reconstruction of eschatological key-issues (in the strict sense) can balance the tasks of both, the critique of human phantasms and of the "closed immanent frame" of reality. In sum, eschatology represent consequent theo-logy insofar as the divine reality ("God") is understood and reconstructed again as the radically creative and ultimate source at the very end of individual and cosmic life. [ABSTRACT FROM AUTHOR]

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Copyright of Studia Universitatis Babes-Bolyai, Theologia Catholica is the property of Babes-Bolyai University, Cluj-Napoca, Romania 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.)

Habermas fragt vor dem Hintergrund geschwächter Kräfte der sozialen Integration in kritischem Bezug auf Carl Schmitt nach dem vernünftigen Sinn der alteuropäischen Kategorie des Politischen. Schmitt versteht seinen Begriff des Politischen im Sinne des jus reformandi, mit dem sich die Reformatoren für das Politische in seiner klassischen Gestalt und für religiösen Zwang entscheiden. Habermas erhofft sich einen komplementären Lernprozess von religiösen und säkularen Bürgern und vom eschatologischen Denken einer unter demokratischen Bedingungen erneuerten Politischen Theologie, dass es gegenüber einem idealisierenden, normativen Denken ‚Zeitempfindlichkeit' einklagt. Sein Ansatz bei der in Geschichte und Sprache inkarnierten Vernunft ist einer am Ereignis des Wortes Gottes und der Kommunikation des Evangeliums orientierten Theologie eng verbunden und hilft deren Bedeutung für das Politische zu klären. Summary: Against the background of weakened forces of social integration, Habermas asks in critical relation to Carl Schmitt about the rational meaning of the old European category of the political. Schmitt understands his concept of the political in the sense of the jus reformandi, with which the reformers decide for the political in its classical form and for religious coercion. Habermas hopes for a complementary learning process of religious and secular citizens and the eschatological thinking of a political theology re-newed under democratical conditions, that this thinking is asking for 'time-sensitivity' over against an idealizing, normative thinking. His approach to reason incarnated in history and language is closely linked to a theology oriented to the event of the Word of God and the communication of the Gospel and helps to clarify its meaning for the political. [ABSTRACT FROM AUTHOR]

In this article, I attempt to solve a problem in Wolfhart Pannenberg's eschatology, which is best understood as a retroactive ontology. Pannenberg argues that the future exerts a retroactive causal and determinative power over the present, though he also claims that said future does not yet concretely exist. The problem can be posed thus: How does a non-concrete future hold retroactive power over the concrete present? I argue that the doctrines of middle knowledge and supercomprehension formulated by the Spanish Jesuit theologian Luis de Molina, provide an adequate solution to this problem while still preserving both the retroactive power of the nonconcrete future as well as genuine human libertarian free choice. [ABSTRACT FROM AUTHOR]

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Der Aufsatz bietet eine wissenschaftsbiographische Gesamtinterpretation von Otto Kaisers Schriften zum Alten Testament. Als ein roter Faden seines exegetischen Werks erweist sich das Thema Zeit in ihren unterschiedlichen Dimensionen und Relationen von Urzeit und Endzeit, Geschichte und Gegenwart, Endlichkeit und Ewigkeit. This article offers an overarching interpretation of Otto Kaiser's writings on the Old Testament from an intellectual-biographical perspective. The theme of time in its diverse dimensions and the relations of Urzeit and Endzeit, past and present, finiteness and eternity proves to be a unifying thread throughout his exegetical work. [ABSTRACT FROM AUTHOR]

This essay deals with the fundamental problem in which the doctrine of providence, that is God's acting in nature, history and individual life, is still stuck: the dilemma of theism or deism, God's superiority or powerlessness. I introduce an eschatological perspective to find alternative approaches to power. I name six concrete modes of action, four of them drawn from different authors and theories such as Romano Guardini, Open Theism and Christian Link. Two more are developed out of the latter. [ABSTRACT FROM AUTHOR]

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Le vaste corpus alchimique attribué à Ǧābir ibn Ḥayyān comporte d’importants éléments de doctrine chiite. L’alchimie elle-ême y est décrite comme une science « imamique », dont le but est d’aider à l’accomplissement eschatologique de l’humanité. La présente étude vise à déterminer si ces éléments sont vraiment constitutifs de la rédaction du Corpus, ou bien s’ils peuvent résulter de simples interpolations dans des textes dont le contenu est purement alchimique. Sur la base d’un texte ǧābirien ancien, le triple Kitāb al-Usṭuqus al-uss I, II et III, cet article suggère que le rôle attribué aux Imams y est fondamental et originel. Simultanément, l’idée que l’alchimiste accompli atteint, par sa recherche individuelle, la science de l’Imam conduit finalement à affaiblir la visée chiite de départ.