programmatic line, some authors propose a dominant task of practical theology to support and promote a religion in service of the living. From the particular knowledge about life theology can relate on, this being the argument, should engage in a searching process “for better understanding of life resp. for an
human control in general that cause many of the afflictions that affect human life and nature. E.g., the disaster caused by hurricane Kathrina had such a great impact because of a lack of human response, bad planning, etc. The introduction of the notion of the Anthropocene suggests that the present era
one hand it participates in the spatial symbolism of transcendence, and on the other hand it is the domain par excellence, of the atmospheric hierophanies and as such the abode of all gods.
Bede Griffiths (1996, 10)
Sigurd Bergmann has devoted his life’s work, and passion, as a scholar and
include evolutionary concepts allowing for freedom and genuine novelty. God as the wellspring of complex autopoietic systems is Godself livinga complex life, implying change, having freedom and granting freedom. In light of this, problematic divine attributes such as immutability and impassibility can be
role of Christian eschatology in Chrysostom, insisting that the warning of the final judgement functions as a therapeutic tool that arouses fear and motivatesa virtuous life. This protreptic use of afterlife differentiates Chrysostom from ancient moral philosophers. 174
We also encounter a trace of
question that arises again and again.
Liberal political communities usually comprise today people with different geographical and cultural origins, different ideological convictions, different sexual orientations, people with different life plans and preferences, etc. There is also broad consensus at a
explained in its relevance to the present question as follows:
Natural law, the objective sense of interpersonal relationships, leads us to see the other not as an object, as a means or thing, but as a subject, as a being who consciously and freely takes his life into his own hands, as master of his
propounded by Aristotle or the Stoics. Neither is it attained through the mere cultivation of human aretai or livingalife that is kata phusin . Rather, eudaimonia is to be found in one’s participation in the agapē of God, which, as Chrysostom puts it elsewhere, is also bound up with the love of one
faced together the challenges of their undertaking. Finally, it was a unique experience in the field of ecumenical work, valuable for their professional life. It also contributed to widening the circle of people in Slovakia well informed about the Lutheran-Catholic ecumenical dialogue. Several of these
and blame in caring for the soul, and in the case of therapeutic almsgiving, he reinterpreted the Christian doctrine of eschatology through the philosophical ideas of gentle and harsh speech. Reward as gentle speech motivates the sick soul to progress toward a virtuous life by arousing the hope of