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
consciousness in order to determine if they are acts of faith: they are faith – as life-forms or wayformational perspectives, which cannot be separated into inner and outer. Faith is spiritual, but not mental. Rather, faith is bodily. Faith finds its concentration in trust, but trust is also not simply a
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
is pre-reflexive and undivided. Only after a reflection, presupposing the certainty of one’s own living body, can one conceive of it as the entanglement of the movements of the perceiver and the perceived. About movement, however, the following statement is true: ‘the moving object or rather, as we
The Living Body in its Meaning for Reason
Reason is primarily practical and epistemic reason, unmixed and unseparated, and only secondarily technical reason. Some of its features seem to follow a chiastic logic: On the one hand, reason is bound to bodily perceiving truth and value on particular
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
conventionalist understanding of habit as the core of the concept of causality. In naming belief a habit we find a classification without any specific differences that motivates the search for the distinction between belief and other habits and conventions. 37 Belief, including belief in causality, has the
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
probably historical; think of the relationship between male and female, or the understanding of the state in the Pastoral epistles; think of the rejection of the natural family in Jesus’s proclamation, etc.
4. That it is only the rejection of the OT as canonical is not motivated by a central intention