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The Experience of God: A Phenomenology of Revelation by RobynHorner (Cambridge: Cambridge University Press, 2022), ix + 226 pp. 上帝的体验:罗宾-霍纳(RobynHorner)著《上帝的体验:启示的现象学》(剑桥:剑桥大学出版社,2022 年),ix + 226 页。
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2024-03-04 DOI: 10.1111/moth.12933
Brian W. Becker
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引用次数: 0
Living on This Earth as in Heaven: Time and the Ecological Conversion of Eschatology 像在天堂一样生活在这个地球上:时间与末世论的生态转换
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2024-02-05 DOI: 10.1111/moth.12930
Gunnar Gjermundsen
Eschatological and apocalyptic patterns of thought are today prominent in environmental discourse, across multiple disciplines and media. Yet some theologians criticise these thought patterns for their role in perpetuating and even causing the environmental degradation we now witness. This article argues that the construal of salvation and the Kingdom as a future state is rooted in a misinterpretation of the Gospel, and that this error led secularised Western modernity into its endemic preoccupation with progress, acceleration, and futural, secular utopias. Reading Maximus the Confessor, an alternative view of eschatology emerges, according to which eschaton and theosis constitute one and the same event in the life of the soul, and the advent of the Kingdom is considered inseparable from the soul's transformed perception of reality as she undergoes deification. If the Kingdom resides as a potentiality within the now of all times, accessible through the metanoetic transformation of consciousness, such realisation may lead to a more ecological way of living on the Earth: one less preoccupied with the future and individual survival, and more attuned to the cyclical nature of the cosmos and time, which became displaced by Christianity's and modernity's focus on historical and linear time.
末世论和世界末日论的思维模式如今在环境问题的讨论中非常突出,涉及多个学科和媒体。然而,一些神学家批评这些思想模式在延续甚至造成我们现在目睹的环境退化方面所起的作用。本文认为,将救赎和王国理解为一种未来状态,其根源在于对福音的曲解,这种错误导致世俗化的西方现代性陷入对进步、加速和未来世俗乌托邦的普遍关注。阅读《忏悔者马克西姆斯》,我们会发现另一种末世论观点,即末世和神化是灵魂生命中的同一事件,国度的降临与灵魂在神化过程中对现实的感知转变密不可分。如果王国作为一种潜能存在于所有时代的现在之中,并可通过意识的元认知转变而进入,那么这种认识可能会带来一种更加生态化的地球生活方式:不那么专注于未来和个人生存,而是更加关注宇宙和时间的周期性,而这种周期性因基督教和现代性对历史和线性时间的关注而被取代。
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引用次数: 0
The Resurrection of the Flesh: the ‘Peculiar Treasure’ of the Church 肉身的复活:教会的 "奇珍异宝
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2024-02-05 DOI: 10.1111/moth.12929
Jon W. Thompson
This paper presents an argument for the recovery of the doctrine of the resurrection of the flesh. I argue that the doctrine accords with creedal and doctrinal tradition (§2), as well as the scriptural witness about the goodness and destiny of human flesh (§3). I then outline what it means to say – minimally – that the flesh (or ‘numerically the same body’) will be raised (§4). In §5, I argue that the doctrine speaks to the unique predicament of human beings, namely, that our very being (our flesh) is the site and source of our greatest fear – the fear of death. By focusing its proffered hopes on the same flesh in which our deepest fears are located, the promise of resurrection is shown to be a ‘peculiar treasure’. Finally, I suggest in §5a-5c three practices by which the church can inculcate this hope in the face of death.
本文提出了恢复肉身复活学说的论点。我认为,该教义符合信条和教义传统(§2),也符合圣经关于人类肉体的良善和命运的见证(§3)。然后,我概述了 "肉体(或'在数量上相同的身体')将复活 "这一说法的含义(§4)。在第5节中,我论证了该教义对人类独特困境的论述,即我们的存在(我们的肉体)是我们最大恐惧--死亡恐惧--的场所和来源。复活的应许通过将希望聚焦于我们最深恐惧所在的肉体,显示出它是一种 "特殊的财富"。最后,我在§5a-5c中提出了教会在面对死亡时可以灌输这种盼望的三种做法。
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引用次数: 0
Aquinas on Prayer in the Eternal Trinity 阿奎那论永恒三位一体中的祈祷
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2024-02-05 DOI: 10.1111/moth.12931
Michael Joseph Higgins
According to Hans Urs von Balthasar and Adrienne von Speyr, the divine Persons eternally pray to each other. According to Thomas Aquinas, they do not. Thomas allows for ways in which the divine Persons worship, glorify, contemplate, and give thanks to each other. Yet he defines prayer as petition, and he teaches that the divine Persons cannot petition each other—which means that They cannot pray to each other. For Thomas, however, Christ's prayer reveals His eternal sonship, and certain terms in which Thomas casts divine sonship recall those in which he casts prayer. Thomas, therefore, can open up certain avenues towards the conclusion that the petitionary prayer, which is limited to creatures, resembles and is rooted in the Son's eternal sonship.
根据汉斯-乌尔斯-冯-巴尔塔萨(Hans Urs von Balthasar)和阿德里安娜-冯-斯皮尔(Adrienne von Speyr)的观点,神人永恒地相互祈祷。而根据托马斯-阿奎那的观点,他们不会。托马斯允许神人以各种方式互相崇拜、荣耀、思索和感谢。然而,他把祷告定义为请愿,他教导说,神格之间不能相互请愿--这意味着他们不能相互祷告。然而,对多马来说,基督的祷告揭示了祂永恒的儿子的身份,多马对神子身份的某些描述让人想起他对祷告的描述。因此,多马可以开辟某些途径来得出结论,即仅限于受造物的祈求式祷告类似于圣子永恒的儿子身份,并植根于此。
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引用次数: 0
Hindu-Christian Comparative Theology in a Decolonial Key 非殖民化视角下的印度教-基督教比较神学
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2024-01-05 DOI: 10.1111/moth.12918
Michelle Voss
This article imagines how the discipline of comparative theology might sound in a decolonial key. Focusing on implications for Hindu-Christian comparative theology, this article puts the sacramental theological approach of Indian Christian artist and theologian Jyoti Sahi into conversation with Michi Saagiig (Mississauga) Nishnaabeg theorist Leanne Betasamosake Simpson's notion of land as pedagogy. In contrast to the narrow epistemology that dominates the academy, this study highlights features of a land-based alternative in which place, positionality, and relation are central to knowing; in which a subject is not first a thinker but a person in relation to a particular locale; and in which ecological and theological thinking encompass not only the sustainability of natural “resources,” but also the histories and exercises of power within a place.
这篇文章想象了比较神学学科在非殖民化的基调下会是怎样的。本文将重点放在对印度教-基督教比较神学的影响上,将印度基督教艺术家和神学家 Jyoti Sahi 的圣事神学方法与 Michi Saagiig(密西沙加)尼什纳贝格理论家 Leanne Betasamosake Simpson 的土地即教育学概念进行了对话。与在学术界占主导地位的狭隘认识论相比,本研究强调了以土地为基础的另一种认识论的特征,在这种认识论中,地点、地位和关系是认识的核心;在这种认识论中,主体首先不是思想家,而是与特定地点相关的个人;在这种认识论中,生态学和神学思想不仅包括自然 "资源 "的可持续性,还包括一个地方的历史和权力行使。
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引用次数: 0
Confluences of the Islamic in Hans Urs von Balthasar's Theological Aesthetics: Toward a Comparative Theo-Poetics with Islam 汉斯-乌尔斯-冯-巴尔塔萨神学美学中的伊斯兰汇流:迈向与伊斯兰教的比较神学美学
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2023-12-29 DOI: 10.1111/moth.12917
Axel M. Oaks Takacs
This essay is an excavation of Islamic theological confluences in Hans Urs von Balthasar's theological aesthetics. It likewise demonstrates how comparative theology facilitates the de-essentialization of religious traditions. This essay uses the Swiss theologian as a case study in exposing how someone apparently closed off from interreligious learning is still inadvertently shaped by non-Christian traditions. Being adjacent to the work of Anne Carpenter, who seeks to save his theological project from Eurocentrism, this essay seeks to save it from theological exclusivism and Orientalism. It will argue that in the case of Christian theology, confluences of the Islamic in the past offer possibilities for future exercises in comparative theology. It looks back to look ahead by suggesting theo-poetics as a new direction for Christian comparative theology with Islam.
这篇文章挖掘了汉斯-乌尔斯-冯-巴尔塔萨神学美学中的伊斯兰神学汇合点。它同样展示了比较神学是如何促进宗教传统去本质化的。本文以这位瑞士神学家为案例,揭示了一个表面上与跨宗教学习隔绝的人是如何在不经意间受到非基督教传统的影响的。安妮-卡彭特试图将他的神学项目从欧洲中心主义中拯救出来,本文则试图将其从神学排他主义和东方主义中拯救出来。本文将论证,就基督教神学而言,过去与伊斯兰教的交汇为比较神学的未来实践提供了可能性。它通过提出神学诗学作为基督教与伊斯兰教比较神学的新方向,回顾过去,展望未来。
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引用次数: 0
God as the Condition of Speech: An Interpretation of Eugen Rosenstock‐Huessy's and Franz Rosenzweig's New Thinking 上帝是语言的条件:欧根-罗森斯托克-怀西和弗朗茨-罗森茨韦格的新思想解读
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2023-12-18 DOI: 10.1111/moth.12916
Ron Katwan
The article offers an interpretation of the New Thinking of Rosenstock‐Huessy and Rosenzweig. It first explains the New Thinking in juxtaposition with a philosophical tradition that views reality as a problem of knowledge and conceptualizes the I's relation to reality as accomplished primarily through thought. The New Thinking is defined by its effort to understand the human being's relation to reality as constitutively shaped by speech, and speech not as means of knowing or representing things but as means of establishing relations among speakers. The article then reconstructs an argument central to the New Thinking that begins with the analysis of the structure of speech in order to discover the relations between the human being, the world, and God that are the conditions without which speech would not accomplish what it always already accomplishes, namely, to establish relations among speakers. The idea that emerges from this analysis is that prior to, and presupposed by, our capacity to know reality objectively, our very encounter with reality in speech and time is inescapably a response to God's address. For the New Thinking, God is not an object of knowledge or experience, but the perpetual address that is the condition of speech.
文章对罗森斯托克-赫西和罗森茨威格的新思维进行了解读。新思维将现实视为一个知识问题,并将 "我 "与现实的关系概念化为主要通过思想来完成。新思维的定义在于,它努力理解人类与现实的关系是由言语构成的,而言语不是认识或表现事物的手段,而是建立说话者之间关系的手段。然后,文章重构了新思维的一个核心论点,即从分析言语的结构入手,以发现人、世界和上帝之间的关系,没有这些关系,言语就无法完成它已经完成的任务,即建立说话者之间的关系。从这一分析中得出的观点是,在我们客观地认识现实的能力之前,并以这种能力为前提,我们在言语和时间中与现实的相遇不可避免地是对上帝之言的回应。在新思维看来,上帝不是知识或经验的对象,而是作为言语条件的永恒的称呼。
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引用次数: 0
Speaking (about) Substance: The Metaphysics of Rowan Williams and some Russian Philosophers 谈论(关于)实质:罗文-威廉斯和一些俄罗斯哲学家的形而上学
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2023-12-15 DOI: 10.1111/moth.12914
Joshua Pulin Elvy Heath
Russian religious culture has been a constant and prominent element of Rowan Williams’ work. This article demonstrates the affinity of Williams’ metaphysics with the work of two Russian philosopher-theologians, whose influence on Williams is explicit: Sergii Bulgakov and Aleksei Losev. This affinity is drawn out by a close attention to the significance of the concept of substance in Williams’ metaphysics. The concept of substance brings together language, metaphysics, and the doctrine of God in Williams’ work, in ways that converge strongly with the thought of Bulgakov and Losev. Via a scrutiny of language, these thinkers eschew an understanding of substance and transcendence that privileges isolated interiority, with substance instead taking a Trinitarian shape. To think metaphysically thus becomes a spiritual practice, as the metaphysician renounces an understanding of substance in the image of the isolated ego, conforming instead to the triune pattern of created being.
俄罗斯宗教文化一直是罗文-威廉斯作品中的一个重要元素。本文论证了威廉斯的形而上学与两位俄罗斯哲学家-神学家的作品之间的亲缘关系,他们对威廉斯的影响是显而易见的:他们对威廉斯的影响是显而易见的:谢尔盖-布尔加科夫和阿列克谢-洛舍夫。通过对威廉斯形而上学中 "物质 "概念意义的密切关注,我们可以发现这种亲和力。在威廉斯的作品中,物质的概念将语言、形而上学和上帝的教义结合在一起,与布尔加科夫和洛塞夫的思想高度一致。通过对语言的审视,这些思想家摒弃了对物质和超越的理解,这种理解偏重于孤立的内在性,而物质则具有三位一体的形态。形而上学的思考因此成为一种精神实践,因为形而上学者放弃了以孤立的自我形象来理解物质,转而遵从被造物的三位一体模式。
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引用次数: 0
Toward a Higher Synthesis: Reflections on Paul Tyson's A Christian Theology of Science 迈向更高的综合:对保罗-泰森《基督教科学神学》的思考
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2023-12-01 DOI: 10.1111/moth.12912
J. Betz
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引用次数: 0
Metaphysics and Poetics 形而上学与诗学
IF 0.4 3区 哲学 0 RELIGION Pub Date : 2023-11-28 DOI: 10.1111/moth.12915
C.J.C. Pickstock
Metaphysics concerns the whole of reality, including the human spiritual response to reality. Pre-reflectively we do not divide these two, but reality includes the moment of reflection. For this reason, metaphysics and poetry are identical, and yet also distinguished. As distinguished, metaphysics must treat all as found, including the poetic, and link individual monads to the single infinite entirety. Conversely, poetry must treat all as made through its own continuation of the making process; it must seek to express the infinite in its own monadic instances. Yet both activities look towards a re-unification and second innocence. In this regard, poetry assumes participatively the entire burden of creation, judgement and redemption, while knowing that it is fallible, and may demonically fail. Equivalently, metaphysics must hermeneutically track all of the particular in its varied positivity, all the monadic makings and arrivals of unique events. The poetic is only secure in the poetic event of the Incarnation, and metaphysics only complete in conceiving of the divine thought as itself Trinitarian poetic emergence, and all finite reality as participation in that emergence, only sealed by the arrival of the God-Man.
形而上学关注整个现实,包括人类对现实的精神反应。在反思之前,我们不会把这两者分开,但现实包括反思的时刻。因此,形而上学和诗歌既是同一的,又是不同的。形而上学作为一种特殊的东西,必须把所有的东西,包括诗的东西,都看作是发现的东西,并把个别的单子同单一的无限的整体联系起来。相反,诗歌必须把一切都看作是通过它自己的创作过程的延续而创造出来的;它必须设法在它自己的一元的实例中表达无限。然而,这两项活动都着眼于重新统一和第二纯真。在这方面,诗歌承担了创造、判断和救赎的全部责任,同时也知道它是容易犯错的,可能会失败。同样地,形而上学必须以解释学的方式,在其不同的积极性中,追踪所有的特殊事物,所有独特事件的一元形成和到达。诗意只有在道成肉身的诗意事件中才有保障,而形而上学只有在把神圣的思想本身设想为三位一体的诗意的出现,把所有有限的现实都设想为参与这种出现,只有在神-人的到来中才得以完成。
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引用次数: 0
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Modern Theology
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