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The problem of religiosity influence on party construction in modern Russia is analyzed within three periods proposed by the author: 1. the nineties of the twentieth century - the period without restrictions on the use of religion; 2. The first decade of the twenty first century – the period of sufficiently strong principles of state secularism; 3. 2012 – present – the period of “primitive secularism” overcoming. Conclusions and generalizations are made within a broad empirical material, including the study of party’s public declaration. The basic trends and features of the religiosity influence on party construction have been determined. It has been analyzed in relation to religion and believers of the leading political parties. Particular attention is paid to political parties that have been using religious ideas in their programs and within party’s ideology construction.
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The progress and achievements of modern science introduce a number of newsolutions in various areas of life and human activities. Also the area of education andupbringing marked by all sorts of reforms and search for new system solutions to supportthe effectiveness of teaching and educational work. One of the many areas of science,which sought inspiration for new developments in educational work and in settingdirections of necessary changes in systems neuroscience and education is benefitingfrom this field of knowledge neurodidactics. Looking at the whole educational systemand integral development of the student can not ignore the religious education andupbringing. We can therefore raise the question of the possibility of using assumptionsand insights developed within neurodidactics in contemporary religious education.In this study, we will attempt to show you the essential elements developed onthe basis of neurodidactics, possible for use in educational work, especially in differentareas of widely understood religious education.
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This paper considers whether Orthodox theology and spirituality can interact with science and technology peacefully and creatively. The issue lies with the popular assumption that the Orthodox follow the early Christians who, supposedly, opposed science and technology. However, traditionally, the early Christians approached human resourcefulness with discernment and wisely. It goes the same for two modern Orthodox theologians, Pelikan and Stăniloae. I consider the scriptural stories of the Fall and the Tower of Babel, showing what they mean for the way theology, spirituality, science, and technology intersect. Then I introduce the anonymous Letter to Diognetus and Maximus the Confessor’s Book of Difficulties, especially the parts about the creative coexistence of the four areas; I demonstrate that these sources do not consider them strange bedfellows. These sources show how to read the two scriptural stories and suggest ways out of current impasses. The paper contends that the lessons drawn from these texts lead to a mature Orthodox understanding of current challenges related to scientific and technological advance.
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Technological innovations in Artificial Intelligence have reached a state where human-like robotics are endowed with rich personality and cognitive intelligence, able to engage emotionally and deeply with people. This progress in developing humanoids opens the way for a robot to obtain not just human, but superhuman attributes, such as omniscience and omnipotence, autonomy and self-awareness, freedom and interpersonality. On the other hand, this futurist situation could be considered as a possible threat to Christian anthropology, since it reaches a creation having the likeness of humanity that seem to retain a sense of personhood. This paper attempts to confront these challenges facing Christian theology today through first, revisiting Christian anthropology and the Patristic views on personhood, which look at a human being as an unfathomable mystery. Second, it presents the implications of this theology upon the arguments that consider humanoids as persons, showing that this postmodern issue is not just a crisis in anthropology, but also has its roots in a crisis in knowledge. Finally, this paper affirms that Christians are called to embrace science and technological progress. This can be done when rationalism is led by the intellect, the spiritual cognitive center of humankind. In doing so, humankind reaches epignosis, the correct or divine knowledge, the gift of true perception, or right discernment, which surpasses all rational human knowledge and algorithms, and directs all technological powers to God’s glory.
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Since the beginning of the coronavirus pandemic, we have been bombarded with a constant stream of conspiracy theories and fake news regarding the coronavirus, vaccines, 5G radiation, microchips. Some of these theories have circulated only inside fringe communities on the internet, but most have been transmitted very intensely amongst the faithful, and some have made it up to the highest levels of the Church hierarchy.The question we would like to address in this article is why do Christians succumb and are so likely to transmit to others such statements, whose falsity is blatantly obvious to anybody with a very basic high-school physics education. It is our opinion that this pro-conspiracy attitude is the syndrome of a very incomplete catechization and of a resurgence of gnostic heretical thinking, encouraged by the new social media communication tools. We will begin with a brief review of Gnosticism, of what made it so popular at the beginning of the Christian era, and of what brought about its demise. We will then show that the same mechanism that was at work in the Gnostic thinking responsible for the propagation and acceptance of conspiracy theories.
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Einstein je u mladosti pohađao vjeronauk dvije velike religije. Nakon toga se približio znanosti, ali vjeru nije napustio. U skladu sa svojim shvaćanjima, mijenjao je svoje viđenje Boga, te se najviše približio Spinozinom nauku. Ipak, uporno jedinstven u znanosti, ali i u religiji, Einstein je osjećao Boga na vrlo poseban način i na takav mu se način i obraćao. Takav pristup nikada nije bio niti općeprihvaćen, niti jednoglasno opovrgavan. Jedino je sigurno, cjelokupni njegov znanstveni privatni život uvijek je izazivao nedoumice i kriva tumačenja.
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Theistic evolutionism appears in several versions and each of them is evidently incomplete and, to a significant extent, internally ambivalent. Versions of theistic evolutionism arose on the ground of different understandings of God, creation, and evolution. This work deals with one of the two main versions of theistic evolutionism, namely the theistic evolutionism of scientists and thinkers, which has its most concrete appearance in Francis Collins’ BioLogos. This version sometimes appears in the form of deism (deistic evolutionism). Its dominant feature is apparent inclination to Darwin, but also to the tradition of evolutionism which preserves a positive attitude towards religion and the idea of God.
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Alexandru Nicolescu is better known as a Greek Catholic bishop and metropolitan, but he was also an interesting church writer. After studying in Blaj and Rome, he was a missionary in North America (in the USA but apparently also in Canada); returned to Transylvania, he worked as a teacher in Blaj.Alexandru Nicolescu was one of the few Romanian clerics in the Austro-Hungarian Empire or in the Kingdom of Romania at the beginning of the 20th century who had contact with North American civilization and had a thorough knowledge of English.In Nicolescu's writings we can detect this double influence: the rigor of theology of Western origin - as a result of his studies in Rome - and an apparent American "modernism", both raised on the Transylvanian Greek Catholic tradition. Certainly the model of bishop - or rather of the Christian that Nicolescu cultivated - was influenced by the Christian of the "New World".That is why his literary production was an original at the time of its appearance in the Romanian cultural space, with many elements of novelty in the theological approach to many problems of daily life. Probably this type of theological approach would have developed in the Greek Catholic Church in a certain specific direction if the rupture of 1948 had not intervened. All these details make us believe that Alexandru Nicolescu's writings are all the more interesting. for today's reader as they mark a moment of uniqueness in the history of Greek Catholic theological literature in Romania.
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The present article aims to examine the theology of the Epistle of James through the lens of the Gospel according to Matthew. James is a unique text in the New Testament deeply rooted in the tradition of Hellenistic Judaism. The writing presents theological ideas in the form of sayings or sentences, closely resembling the wisdom literature of the Old Testament and the Synoptic Gospels. The practical nature, rare doctrinal fragments, and the presence of recurring themes make it challenging to establish a clear division of the five chapters. They can be best grouped around eight homiletic-didactic discourses, mostly built around a macarism or aphorism, adapted by the author to a specific theme. Most allusions and echoes can be linked to the Sermon on the Mount, but not exclusively. Even though some texts resonate strongly with the Matthean text, especially thematically, and the phenomenon of intertextuality is impressive, it would still be quite bold to assert that James had a copy of Matthew in front of him when writing his Epistle. This is confirmed by the lack of exact quotations. It is very likely a catechetical or didactic tradition already present in the first-century Christian teaching at the confluence of the Jewish and Hellenistic environment, strongly influenced by Matthew, whose popularity is beyond doubt. The hypothesis is supported by the presence of similar themes in the writings of the Apostolic Fathers, literature highly esteemed in early Christian communities. It is therefore very possible that James was familiar with the Matthean Gospel through his cultic reading, justifying the theological depth evident in the treatment of common themes.
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În mare parte, articolele, studiile și opiniile care apar subacest titlu extrem de generos, de cuprinzător și de sugestiv, aumai apărut, de-a lungul anilor, într-o formă sau alta, atât înpaginile revistei noastre, cât și în alte publicații. Autorul lor, conf.univ. dr. Nicolae Grigorie Lăcrița, un autor cunoscut, de largăcuprindere și de generoasă deschidere spre toate orizonturile, unperfecționist desăvârșit și un despicător al firului cunoașterii întoate componentele lui, a adunat scrierile sale pe această temăîntr-un tot, am spune, chiar într-un concept și le-a încredințat,în acest format, revistei noastre pentru a oferi cititorului un suportunitar, complet și extins de cunoaștere, reamintire, meditațieși reflecție.
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Opracowanie niniejsze stanowi próbę określenia miejsca i roli teologii w świecie nauki na przestrzeni dwudziestu wieków wzajemnych korelacji pomiędzy wiarą a dyscyplinami naukowymi, zwłaszcza opartymi na empirii. By dokonać niezbędnych analiz i porównań należało najpierw odpowiedzieć na pytanie w jaki sposób definiowała teologia samą siebie i jakie miejsce pośród dziedzin naukowych sobie wyznaczała. Był to proces dynamiczny. Jego dynamikę określał przede wszystkim rozwój nauk ścisłych i ich postrzeganie teologii jako nauki. Przeprowadzony wywód prowadzi do wniosków wskazujących na konieczności badań interdyscyplinarnych uwzględniających porządkującą w świecie nauki rolę teologii, jako dziedziny humanizującej procesy badawcze.
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