Patterns of Ecodomy in Indigenous African Religions
This paper identifies four perspectives on the idea of ecodomy as ancestry in contemporary studies on indigenous African religions.
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This paper identifies four perspectives on the idea of ecodomy as ancestry in contemporary studies on indigenous African religions.
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The Catholic theology of the primacy of the bishop of Rome received an essential impulse for development thanks to the incentive of John Paul II, which appeared in the encyclical about ecumenical activity Ut unum sint (No. 95). The article undertakes one of the motifs of this development included in the thesis: the essence and form of the service of the bishop of Rome’s primacy in the Church is determined by the very nature of Christian faith, or – more precisely – by ecclesial nature of the faith. The mission of St Peter and of his successors is in the service of this faith (cf. Łk 22,32). The first part of the article presents the context of a contemporary, post-conciliar perspective of the primacy of the bishop of Rome. In the second part the author points out that the truth about the ecclesial itinerarium of St Peter’s faith (living the faith in the Church and with the Church) constitutes the crucial element of the papal teaching at the end of the 20th and at the beginning of the 21st century. This truth shapes the primatial self-awareness of the Popes of this period and is expressed in the form in which their service is performed. The ecclesial reciprocity in the faith causes the primacy itself to be presented as ministry in the service of communion of faith of the whole Church.
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In the article the author presents poverty as a sign of the credibility of Christianity. He does so by referring, first of all, to the teaching of the Church (the Second Vatican Council, the Pact of the Catacombs, Pope Francis' teaching), as well as to contemporary theology. The analysis is viewed from the fundamental theological perspective. Apart from traditional ways of justifying the Church's credibility, the author proposes a new one – via paupertatis. It means that the Church is as credible as long as it is poor. Poverty is the criterion of its authenticity. By becoming poor, the Church imitates Jesus himself. Thus, in its deepest dimension, poverty has a Christological justification.
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In the field of science and journalism an American theologian and bishop John R. Quinn asked about the nature of the Church and the perspectives for ecclesiology development. The article is a presentation of his approach to the issue of collegiality and an attempt at collating this idea with some other contemporary approaches. With reference to theological and historical strands, I presented the relationship between the model of the Church and the nature of the Holy Trinity as well as ecclesiastical consequences of the selected moments from the first centuries of Christianity. As far as perspectives for the future are concerned, the creation of cultural patriarchates is suggested, which would allow for decentralization and lead to greater sensitivity of the Church and her teaching to local contexts.
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Evangelization, missionary and pastoral activity and inculturation of the Church should be directed towards theological and spiritual analysis in order to discern in the community that a given activity is an interpretation of “signs of times” and complies with the will of God. It is particularly important in overlapping areas of religion and culture as well as of a-religion, where a correct discernment of a “sense of faith” is especially difficult. Very often in the 21st century what we call “culture” has nothing in common with Christian logic and forces people to act in non spiritual terms. There appears then a real threat of forgetting or omitting actions which are understood as spiritual gifts. In the spirit of the renewal of Church’s activities we should adequately apply auxiliary sciences in theological sciences and remember about the limitations of their application. An analysis of the sciences which do not presuppose faith cannot become final for theological sciences and for the pastoral activity of the Church, because the basic premise of theology is a full dependence of the researched reality on God and man who is in relationship with Him. This reality can be interpreted only with spiritual methods.The examples of such activities are presented and discerned by a Polish Divine Word Missionary, Andrzej Pietrzak, through the analysis of cultures evangelization methods and faith inculturation in Latin America. The models applied in those conditions can be a creative help for the Church mission on the old continent. They may contribute to the renewal of conscious and critical search for revelation authentication methods.
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The issue of permanent genesis of the Church in the perspective of the Word of God is not an alternative to contemporary historic-redemptive understanding of the process of Church establishment but it is its widening. The thesis determined in the title has its foundation mainly in the reality of the Word of God and in a special relation of the Church and the Word, thus in the effective character of the Word of God and the action of the Holy Spirit in the Church. The expression of the constant origin of the Church out of the Word of God will be an endless God’s message to man and his answer to the Word of God in faith – in faith means communion with Christ, which finds its concrete expression in a constant dialogue with Him and in ecclesial realization of its communal (dialogic) direction. Manifestations of permanent ecclesiogenesis is also an anamnetic and participatory action of the Word, first of all in the liturgy (of the Word) and the convergence of the contents of Word of God with the deepest desires of man. The secondary manifestation is the Church’s ability to renew in the areas where she finds fulfillment and carries out her vocation (martyria, leiturgia i diakonia).
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Küsimus, kuidas meid reformatsiooni juubeliaastal 2017 rahvusvaheliselt reflekteeritakse, kuidas Eestit selle sündmuse kontekstis nähakse, historiseeritakse ja ajalooliselt uuritakse ning milliste vaatenurkade alt, kerkis minu jaoks täie teravusega üles 2017. aasta septembris Berliini keskses näitusemajas Martin-Gropius-Bau’s avatud suurnäitusel „Der Luthereffekt. 500 Jahre Protestantismus in der Welt“,1 mille oli koostanud Saksa Ajaloomuuseum (Deutsches Historisches Museum).
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This study analyzes an essential part of the painting technology regarding the colours, their various origins and uses, critical factors in determining the final aspect of the paintings. Numerous varieties of coloured materials differ from each other in terms of brightness, mattness, transparency, covering power, etc. Thus, identifying the chemical compositions of colours by means of laboratory tests is mandatory in the restoration interventions. Only utilizing this scientific method can colouring materials be classified. Through the specialized interventions of mural painting restorers, chromatic truths are uncovered and valuable contribution is brought to the knowledge array regarding methods and colours in painting. In mural painting colour symbolizes tradition and innovation and the art of restoration ennobles and turns almost forgotten masterpieces into works of art worthy of contemplation.
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Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila (Five Precepts or Five Virtues). Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa (Abstinence from all injury to life), Satyam (Abstinence from falsehood), Asteyam (Abstinence from stealing), Brahmacharyam (abstinence from self indulgence), Aparigraha (Abstinence from all attachment). Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven.
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