824 resultados para Faith and reason, ontological argument, foundationalism , fideism .
Resumo:
The subject of the study is the ideal and reality of commitment to membership in the Evangelical Lutheran Church of Finland from the 1960s to the 2000s. The research task is to ascertain what manner of commitment the Evangelical Lutheran Church of Finland expects from its members (the ideal) and how in reality membership of the Church is realized (empiria). The research object is also to study the extent to which the ideal of commitment evinced by the Church and the actual relation of commitment to the Church changed during the research period. Additionally, those factors were analysed which influence the relation between the ideal and reality of commitment. In the analysis of the ideal of commitment the research data are official documents of the Evangelical Lutheran Church of Finland. They include confessions of the Church, Catechisms, Christian doctrine, joint strategies and plans of the Church, likewise the Church Act and Church Order. The reality of commitment is explored on the basis of Church membership, participation in parish activity and the private practice of religion, likewise attitude to Christian faith. The empirical data of the study comprise Church statistics, material from Statistics Finland and relevant surveys implemented during the research period. The ideal of commitment alongside membership includes knowing the basic tenets of Christian faith and family life based on prayer and participation in liturgical cycles. A member of the Church is expected to take care of his/her faith by living in participation of the Word and sacrament, bearing responsibility for the parish and faithfully discharging his/her worldly obligations. There have been no major changes in the ideal of commitment during the research period. On the contrary, the reality of commitment has changed. Although the majority of Finns are still members of the Church, there has been a constant decline in their share of the population. The same can be stated with respect to parish life. This has its own strengths, among them Church rites, parish activity around feast days and also work with children and confirmation training. However, the general trend is towards a decline in participation. There has also been a decrease in commitment to belief in God as taught by the Church. On the other hand, private religious observance has not changed at all. From the perspective of commitment the Evangelical Lutheran Church of Finland exists in a state of tension between the theological ideal and sociological empiria. Matters exerting a particular influence over the relation between ideal and reality are communality and varying conceptions of the Church, likewise contextuality and the related private Christianity. Societal change poses a challenge to traditional Church communality. A decline in communality has in turn led to a decline in belonging to the Church. Weakening awareness of membership has undermined the handing down of the tradition among younger generations. Modernization has influence the identity of the Church and brought the Church to an internal divergence. This way it has been able to retain its structure as a folk church but at the same time it has lost its opportunities for the formation of a clear identity. The Church has adjusted to societal change by outward-directed activities (performance) alongside the purely religious message (function). The tension between an unchanged message and a changed operating environment has increased. The challenge of contextuality has led the Church to review parish life, the nature of teaching and activity and the language used by the Church, likewise the cultural modus. Increasingly privatized Christianity challenges above all the theology and teaching of the Church, but also the life of worship and relation to cultural life.
Resumo:
Tutkielman tehtvn on selvitt jumalallisen auktoriteetin (auctoritas divina) ja ihmisen jrjen (ratio) vlinen suhde Augustinuksen tietoteoriassa. Plhtein kytetn kolmea Augustinuksen varhaistuotannon manikealaisvastaista teosta De moribus ecclesiae catholicae et de moribus manichaeorum, De vera religione ja De utilitate credendi. Tutkielman metodina on systemaattinen analyysi. Tutkimustehtv sislt alakysymyksi: Kuinka ksitepari auktoriteetti - jrki suhteutuu ksitepariin uskominen (credere) - ymmrtminen (intellegere)? Mitk ovat jrjen kyvyt, rajat ja tehtvt? Mik on auktoriteetin tehtv ja miksi auktoriteetteja tarvitaan? Miss mrin plhteiden vlill on eroja? Luvussa 2 tarkastellaan sit uskonnollis-filosofista taustaa, jonka kautta Augustinuksen ksitys auktoriteetin ja jrjen suhteesta tulee ymmrrettvksi. Vaikka Augustinus liittyykin uskon ja ymmrryksen suhteen varhaiskristilliseen traditioon, ei hnen ksitystn voida ymmrt irrallaan platonilaisesta ja uusplatonilaisesta tietoteoriasta. Augustinuksen tietoteoria muotoutui mys vastauksessa skeptisismiin ja manikealaiseen pseudo-rationalismiin. Pluvuissa 3, 4 ja 5 ksitelln Augustinuksen ksityst auktoriteetin ja jrjen suhteesta siten, ett kussakin pluvussa keskitytn yhteen plhteeseen. Loppukatsauksessa (luku 6) kootaan yhteen tutkimuksen tulokset. Augustinuksen klassisesta roomalaisesta kirjallisuudesta lanseeraama ksitepari auktoriteetti - jrki liittyy lheisesti toiseen ksitepariin uskominen - ymmrtminen. Usko perustuu auktoriteettiin ja ymmrrys jrkeen. Niin kuin usko edelt ymmrryst (credo ut intelligam), samoin auktoriteetti edelt uskoa. Mutta toisaalta mys ymmrrys edelt uskoa siin mieless, ett on ymmrrettv auktoriteetin ilmoittamat vitelauseet, jotta usko tulisi mahdolliseksi. Tietyss mieless mys jrki edelt auktoriteettia, sill jrki arvioi, kuka on uskomisen arvoinen. Ilman auktoriteettiin perustuvaa uskoa ihminen kykenee jrjen avulla tajuamaan ainakin yhden totuuden, nimittin sen, ett kaiken epileminen on mahdotonta. Radikaaleinkin epilij on varma ainakin siit totuudesta, ett hn epilee. Augustinus antaa toisinaan ymmrt, ett ilman auktoriteettia voidaan ksitt mys Jumalan olemassaolo. Toisinaan hn taas opettaa, ett tieto Jumalan olemassaolosta perustuu jumalalliseen auktoriteettiin. Ihmisen jrki on rajallinen kahdessa mieless. Ensinnkin se ei kykene saavuttamaan varmaa tietoa aistimaailman ajallisista asioista. Varma tieto eli ymmrrys kohdistuu vain ikuisiin ja intelligiibeleihin totuuksiin. Toiseksi ihmisen jrki on osallinen syntiinlankeemuksesta niin, ett totuuden tavoittaminen tulee lopulta mahdottomaksi ilman auktoriteettia. Jumalallinen auktoriteetti on Augustinuksen mukaan Kristuksessa, Raamatussa ja katolisessa kirkossa. Jumalallinen auktoriteetti ilmoittaa pelastushistorian totuudet, joiden kautta ihmisen mieli puhdistuu ja kykenee kohoamaan kohti ikuisia jumalallisia totuuksia. Jumalallisen auktoriteetin ilmoittamat ikuiset totuudet ovat luonteeltaan sellaisia, ett niihin on ensin uskottava, jotta ne voitaisiin myhemmin ymmrt (credo, quod intelligam). Auktoriteetin tehtv on johdattaa jrkeen ja jrjen tehtv on johtaa ymmrrykseen. Teoksen plhteet opettavat psntisesti samalla tavalla ksill olevasta aiheesta. De moribuksessa painopiste on tosin muita selkemmin rakkaudessa: rakkaus johtaa tietoteoreettiseen tyttymykseen. De vera religionessa on vahvimpana ajatus luonnollisesta jumalatuntemuksesta. De utilitate credendi keskittyy voimakkaimmin auktoriteettiuskon puolustamiseen. Plhteiden painotuserot johtuvat niiden erilaisesta luonteesta.
Resumo:
The purpose of my research is to inquire into the essence and activity of God in the legendarium of the English philologist and writer J.R.R. Tolkien (1892-1973). The legendarium, composed of Tolkiens writings related to Middle-earth, was begun when he created two Elvish languages, Quenya based on Finnish, Sindarin based on Welsh. Tolkien developed his mythology inspired by Germanic myths and The Kalevala. It is a fictional ancient history set in our world. The legendarium is monotheistic: God is called Eru The One and Ilvatar Father of All. Eru is the same as the Christian God, for Tolkien wanted to keep his tales consistent with his faith. He said his works were Christian by nature, with the religious element absorbed into the story and the symbolism. In The Silmarillion, set in the primeval ages of Middle-earth, the theological aspects are more conspicuous, while in The Lord of the Rings, which brings the stories to an end, they are mostly limited to symbolic references. The legendarium is unified by its realistic outlook on creaturely abilities and hope expressing itself as humbly defiant resistance. The possibility of complexity or of distinctions in the nature of Eru is a part of the legendarium. Eru Ilvatar is Trinitarian, as per Tolkiens faith. Without contextual qualifiers, Eru seems to refer to God the Father, like God in the Bible. Being the creator who dwells outside the world is attributed to Him. The Holy Spirit is the only Person of the Trinity bestown with names: the Flame Imperishable and the Secret Fire. When Eru creates the material world with His word, He sends the Flame Imperishable to burn at the heart of the world. The Secret Fire signifies the Creative Power that belongs to God alone, and is a part of Him. The Son, the Word, is not directly mentioned, but according to one writing Eru must step inside the world in order to save it from corruption, yet remain outside it at the same time. The inner structure of the legendarium refers to the need for a future salvation. The creative word of Eru, E! Let these things Be!, probably has a connection with the Logos in Christianity. Thus we can find three distinctions in Eru: a Creator who dwells outside the world, a Sustainer who dwells inside it and a Redeemer who shall step inside it. Some studies of Tolkien have claimed that Eru is distant and remote. This seems to hold water only partially. Ilvatar, the Father of All, has a special relation with the Eruhni, His Children, the immortal Elves and the mortal Men. He communicates with them directly only through the Valar, who resemble archangels. Nevertheless, only the Children of Eru can fight against evil, because their tragic fortunes turn evil into good. Even though religious activities are scarce among them, the fundamental faith and ultimate hope of the Free Peoples is directed towards Eru. He is present in the drama of history as the Author of the Story, who at times also interferes with its course through catastrophes and eucatastrophes, good catastrophes. Eru brings about a catastrophe when evil would otherwise bring good to an end, and He brings about a eucatasrophe when creaturely strength is not sufficent for victory. Victory over corruption is especially connected with mortal Men, of whom the most (or least) insignificant people are the Hobbits. However, because of the primeval disaster (that is, fall) of Mankind, ultimate salvation can only remain open, a hope for the far future.
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The image of Pietism a window to personal spirituality. The teachings of Johann Arndt as the basis of Pietist emblems The Pietist effect on spiritual images has to be scrutinised as a continuum initiating from the teachings of Johann Arndt who created a protestant iconography that defended the status of pictures and images as the foundation of divine revelation. Pietist artworks reveal Arndtian part of secret, eternal world, and God. Even though modern scholars do not regarded him as a founding father of Pietism anymore, his works have been essential for the development of iconography, and the themes of the Pietist images are linked with his works. For Arndt, the starting point is in the affecting love for Christ who suffered for the humankind. The reading experience is personal and the words point directly at the reader and thus appear as evidence of the guilt of the reader as well as of the love of God. Arndt uses bounteous and descriptive language which has partially affected promoting and picturing of many themes. Like Arndt, Philipp Jakob Spener also emphasised the heart that believes. The Pietist movement was born to oppose detached faith and the lack of the Holy Ghost. Christians touched by the teachings of Arndt and Spener began to create images out of metaphors presented by Arndt. As those people were part of the intelligentsia, it was natural that the fashionable emblematics of the 17th century was moulded for the personal needs. For Arndt, the human heart is manifested as a symbol of soul, personal faith or unbelief as well as an allegory of the burning love for Jesus. Due to this fact, heart emblems were gradually widely used and linked with the love of Christ. In the Nordic countries, the introduction of emblems emanated from the gentry s connections to the Central Europe where emblems were exploited in order to decorate books, artefacts, interiors, and buildings as well as visual/literal trademarks of the intelligentsia. Emblematic paintings in the churches of the castles of Venngarn (1665) and Lck (1668), owned by Magnus Gabriel De la Gardie, are one of the most central interior paintings preserved in the Nordic countries, and they emphasise personal righteous life. Nonetheless, it was the books by Arndt and the Poet s Society in Nurnberg that bound the Swedish gentry and the scholars of the Pietist movement together. The Finnish gentry had no castles or castle churches so they supported county churches, both in building and in maintenance. As the churches were not private, their iconography could not be private either. Instead, people used Pietist symbols such as Agnus Dei, Cor ardens, an open book, beams, king David, frankincense, wood themes and Virtues. In the Pietist images made for public spaces, the attention is focused on pedagogical, metaphorical, and meaningful presentation as well as concealed statements.
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Resumen: El presente trabajo aborda un tema concreto: el motivo u objeto con que el maestro y erudito espaol Benjamn de Tudela (1130-1173) abandona momentneamente su pas, Espaa, para realizar un viaje de ms de diez aos por el Mediterrneo, el Asia Menor, el Medio Oriente y, aunque es menos probable, el Lejano Oriente. El corpus a considerar es su Libro de viajes (1160-1173), uno de los ms completos y didcticos cuadernos de bitcora de la literatura occidental. Esta obra, que ha tenido grandes incidencias en la educacin juda de siglos posteriores, es considerada hasta hoy como uno de los primeros documentos demogrficos de las comunidades judas de la dispora. Una vez identificados los motivos que impulsaron un periplo de tal calibre, proceder a analizar bsicamente dos. Por un lado, la misin didctica que l mismo se ha atribuido en consonancia con el precepto que ordena la transmisin intergeneracional de la fe y sus valores. Por otro lado, infiero un motivo que califico como de origen divino o sobrenatural, y que comparo con el viaje de Abraham desde Ur de Caldea hasta la Tierra Prometida. Para desarrollar este punto parto de un fragmento de la Biblia denominado en la tradicin juda Lej lej (Gnesis XII:1-XVII:27), del que tomo los dos versculos iniciales, y aplico un anlisis hecho por la licenciada y rabina Silvina Chemen con motivo del dilogo interreligioso.
Resumo:
Resumen: La forma sistemtica del pensar creyente fue objeto de importantes debates durante la realizacin del Vaticano II, particularmente por la novedad que presentaba la introduccin de un mtodo inductivo en la enseanza de la Iglesia. Se advirti que all se inclua una reflexin de largo alcance sobre la autocomprensin de la Iglesia y, de este modo, un debate neurlgico para el objetivo del Concilio. Dicho mtodo, cuestionado posteriormente, ha tenido particular relevancia en el posconcilio latinoamericano. Est en juego la posibilidad de que la Iglesia, la fe y la teologa sean menos impermeables a las inquietudes que emergen de las complejas experiencias biogrficas y al clamor que brota desde el mundo del sufrimiento y de los pobres.
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Resumen: La prueba de la existencia de Dios, sacada de su sola idea, fue, y es an, una de esas experiencias metafsicas de las que se puede decir que nacen eternas, porque alcanzan el ltimo trmino de uno de los caminos por donde el espritu humano puede encauzarse. La presencia de Dios en el alma vivifica la frmula que da san Anselmo y el anlisis que hace de ella no tiene otro fin que llevar a la clara luz de la inteligencia una presencia realmente, pero oscuramente, sentida. Situados, dice, entre la fe y la visin, considera que la inteligencia que alcanzamos en esta vida es intermedia; los modos de aproximacin difieren, pero sus trminos no.
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Resumen: Este artculo tiene por objeto el ofrecer un marco previo al documento pontificio La vocacin del lder empresarial: una reflexin, que pueda contribuir a la comprensin de los supuestos antropolgicos y ticos de la figura del lder empresarial y de su tarea como agente de la sociedad. En primer lugar, el autor presenta las caractersticas de la persona humana, tal como las recoge la Doctrina Social de la Iglesia, para referirse luego a lo especficamente cristiano de esa antropologa. El lder empresarial cristiano debe aunar la excelencia en sus tareas con los medios humanos fundados en la fe y el amor hacia Dios y hacia su prjimo
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El autor plantea la cuestin de lo significativo del lenguaje teolgico a partir del concepto de experiencia en el pensamiento del cardenal Newman. Su itinerario de fe y conversin, enraizado en un dilogo personal con Dios, le ha dado tanto a su teologa como a su predicacin, un atractivo que trasciende su poca y que puede servir de estmulo actualmente en la comunicacin teolgica.
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Resumen: En este artculo intento relacionar la mstica con la razn, mostrando que hay una razn de la mstica. Es un logos analgico, un ana-logos, ya que la analoga es el recurso que han usado los msticos para conocer y expresar el misterio. Ya que se requiere una comprensin y una explicacin, se usa la hermenutica, para interpretar la experiencia mstica y el lenguaje de los msticos. Pero tiene que ser una hermenutica analgica, para que sea acorde con el instrumento conceptualizador que utilizan: la metfora, la parbola y dems recursos cognoscitivos y expresivos que brinda la rica nocin de analoga.
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Resumen: Este texto muestra la importancia de la conversin como parte esencial de la tarea pensante de la teologa a la hora de la Nueva Evangelizacin. El autor relaciona la eficacia de la palabra teolgica en dilogo con la actual cultura posmoderna, con la exigencia para la teologa de superar crticamente sus propias posibles idolatras, entrando decidida y gozosamente en la via eminentiae, en el camino incesante hacia el Dios siempre mayor, que es, a la vez, el camino hacia lo autnticamente humano. El itinerario del apstol Pedro ilustra ejemplarmente el planteo que propone el autor.
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Analisa, a partir do trabalho de campo empreendido nas atividades da Frente Parlamentar Evanglica do Congresso Nacional, como estes parlamentares participam de tempos e espaos do legislativo. Deste modo, trago a descrio etnogrfica os discursos destes deputados religiosos que denotam, mormente, uma "guerra santa" entre os "ungidos" e o Inimigo que ocupa o mundo da poltica e o espao pblico brasileiro. Assim, suspeito que presenciamos contemporaneamente uma maior dessectarizao de grupos evanglicos na poltica quando estes agentes procuram no apenas se tornar a Igreja do amanh (concorrendo com a Igreja Catlica pela posio de religio civil). Mas, sobretudo, tornar, atravs da participao na poltica, o mundo dos mpios o mundo dos justos. Ora, considero, por isso mesmo, as formas particulares de aquisio de sutilezas e de competncias necessrias a fim de profissionalizar o poltico e as relaes polticas nas quais estes polticos se engajam. Deste modo, os evanglicos tambm tm que aprender tais habilidades especialmente por que esto no processo de construo de uma herana histrica na poltica. Por fim, analiso como os evanglicos, enquanto polticos profissionais, agenciam uma forma de representao e participao polticas que considera tanto o exerccio cotidiano da f quanto uma espcie de investimento nas atividades do sculo, reinterpretando, assim, o histrico processo de secularizao do Estado.
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Discute o problema da relao entre f religiosa e participao cidad na atividade poltica. Em seguida analisa alguns elementos que moldam o atual contexto brasileiro.
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<p>Over the past decade, scholarly interest concerning the use of limitations to constrain government spending and taxing has noticeably increased. The call for constitutional restrictions can be credited, in part, to Washington's apparent inability to legislate any significant reductions in government expenditures or in the size of the national debt. At the present time, the federal government is far from instituting any constitutional limitations on spending or borrowing; however, the states have incorporated many controls on revenues and expenditures, the oldest being strictures on full faith and credit borrowing. This dissertations examines the efficacy of these restrictions on borrowing across the states (excluding Alaska) for the period dating from 1961 to 1990 and also studies the limitations on taxing and spending synonymous with the Tax Revolt.</p> <p>We include socio-economic information in our calculations to control for factors other than the institutional variables that affect state borrowing levels. Our results show that certain constitutional restrictions (in particular, the referendum requirement and the dollar debt limit) are more effective than others. The apparent ineffectiveness of other limitations, such as the flexible debt limit, seem related to the bindingness of the limitations in at least half of the cases. Other variables, such as crime rates, number of schoolage children, and state personal income do affect the levels of full faith and credit debt, but not as strongly as the limitations. While some degree of circumvention can be detected (the amount of full faith and credit debt does inversely affect the levels of nonguaranteed debt), it is so small when compared to the effectiveness of the constitutional restrictions that it is almost negligible. The examination of the tax revolt era limitations yielded quite similar conclusions, with the additional fact that constitutional restrictions appear more binding than statutory ones. Our research demonstrates that constitutional limitations on borrowing can be applied effectively to constrain excessive borrowing, but caution must be used. The efficacy of these restrictions decrease dramatically as the number of loopholes increase.</p>
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O presente trabalho se prope a analisar o discurso proftico de Padre Antnio Vieira, por meio das obras Esperanas de Portugal. Quinto Imprio do Mundo e Livro Anteprimeiro da Histria do Futuro. A construo singular de tais textos ser evidenciada a partir da articulao de trs importantes conexes: conexo teolgico-poltica; conexo mstica e conexo histrica. Assim, a partir da abordagem de elementos biogrficos e de uma reconstruo scio-histrica, demonstraremos a lgica peculiar dessa escrita marcada pelo risco, pela f e pelo delrio
