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the American Academy of Religion. The Steering Committee for the second meeting consisted of Dr Brandon Gallaher, Dr Harold D. Hunter, Dr Paul Ladouceur, and Dr Daniela C. Augustine. The subject for discussion at the second meeting on November 16, 2018, was ‘Spiritual Experience’. The meeting heard

The Kābôd of Yhwh in the Old Testament

with Particular Reference to the Book of Ezekiel

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P. de Vries

In this study on the kābôd of YHWH biblical texts are approached from a canonical perspective, and the synchronic approach prevails over the diachronic. Ben Sira characterized Ezekiel as the prophet who saw the appearance of the glory of God. This characterization is not based on the number of occurrences of kābôd in Ezekiel. The peculiarity of Ezekiel is that kābôd is used almost exclusively as a hypostasis of YHWH. Ezekiel’s description of the kābôd of YHWH is more elaborate than any other Old Testament writer’s, and it highlights the dual and paradoxical nature of the divine kābôd as both defying verbal description and being potentially visible. This research highlights especially the importance of the visible aspect.

Pentecostalism and Experience

History, Theology, and Practice

Lisa P. Stephenson

Christian churches is that the Holy Spirit has become the subject of theological dogma rather than a burning experience in the personal lives of believers’. 14 As such, Pentecostalism was a protest movement. It ‘was a protest against the use of religious words without religious experiences to back them

Cleansing Instead of Combat?

E. Janet Warren’s Temple-Cosmos Model of Counteracting Evil, and its Implications for Charismatic Missiology

Christian J. Anderson

Publishers, 2000). 27 Samuel Hio-Kee Ooi, ‘A study of strategic level spiritual warfare from a Chinese perspective’, Asian Journal of Pentecostal Studies 9.1 (2006), pp. 143–61; cf. p. 160. On the subject of continuity of spirit cosmology, it is worth contrasting Paul Hiebert’s expectation that a self

Paul Ladouceur

essence and the divine energy is crucial to clarify how God makes himself known in creation. This distinction was the subject of a great philosophical, theological and spiritual quarrel in the 14th century over the possibility of knowing and experiencing God. The quarrel pitted the monks of Mount Athos

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Edited by Thomas Hardtke, Ulrich Schmiedel and Tobias Tan

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Lauren F. Pfister

Abstract

Having characterized the severe planetary environmental problems faced in our age, this article seeks to apply a revised form of the dialectics of harmonization promoted by Prof. Chung-ying Cheng, originally articulated in 1977 to approach a 21st century Ruist ( “Confucian”)-inspired environmental ethics. The content of this article is portrayed under seven “meditations” as follows, and each taking a relatively different dialectical step to arrive at some new concepts and ethical arguments to justify this particular form of environmental ethics. First, the immense irony within China is that some contemporary Ruist (and Buddhist and Daoist) scholars have written about environmental ethics, portraying an image that suggests that there are great historical traditions related to this realm. Nevertheless, even as late as 2013 the two most polluted cities in the contemporary world are in China (Linfen and Tianying). Secondly, it is argued that the insights of Jacques Ellul’s critiques of technological society and its systematic values have not been adequately conceptualized in traditional Ruist ethics, and so becomes a shortcoming of contemporary Ruist-inspired environmental ethics (which tend to advocate a “union or harmony of Heaven and humans”, allowing no special place for techno-scientific values, systems, and tools). Thirdly, symbolic resources for a “reverence for life” within different Ruist texts are explored. Fourthly, the six principles of the dialectics of harmonization promoted by Prof. Chung-ying Cheng in 1977 are presented and critically analyzed in the light of 21st century developments in the post-traditional Chinese philosophical and cultural context. Fifthly, a modulated form of the six principles of the dialectics of harmonization is elaborated in response to the critical questions raised in the previous meditation. Sixthly, a new polarity is presented, under the rubric of “artificial – human”, explored in terms of the values, powers and other aspects that are worked out in various relativities and oppositions that arise within this polarity. It is argued that this is an important addition to the list of polarities that should be included and applied through the revised version of the dialectics of harmonization. Seventh and finally, I argue that when working dialectically toward a more sensitive complimentarity within the artificial – human polarity, we should identify the subject of our reverence as the “vital environing whole”, which I further develop into a form of “familially familiar world” drawing upon Zhang Zai’s vision in The Western Inscription and adapt it to our 21st century context. It is argued that this new conception of our vital environing whole is worthy of reverence, and with the moral attitudes promoted by Zhang Zai, this conception leads us toward a feasible way to understand the “reverence for life” and can discern ways of “living with reverence” that includes not only suitable care for other living things but for our needy planetary home as well.

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Carol A. Newsom

characteristics than agency within a voluntarist system of thought, as I will attempt to demonstrate with respect to the Hodayot. Since the term moral agency could be subject to somewhat different definitions, it is important to clarify how I will use the term here. When I speak of a moral agent, I mean a self

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Matthew S. Goldstone

bring the focus onto the acting subject. This glance back toward the rebuker him or herself is intensified by a number of other elements in these verses. Lev. 19:17a and 19:18b both refer to the other party with respect to the self – “your kinsfolk” ( אָחִיךָ ) and “your fellow” ( לְרֵעֲךָ ). Moreover