One Word, One Body, One Voice : Studies in Apophatic Theology and Christocentric Anthropology in Gregory of Nyssa

The thesis consists of five international congress papers and a summary with an introduction. The overarching aim of the studies and the summary is to examine the inner coherency of the theological and anthropological thinking of Gregory of Nyssa (331-395). To the issue is applied an "apophatic approach" with a "Christological focus". It is suggested that the coherency is to be found from the Christological concept of unity between "true God" and "true man" in the one person of Jesus Christ. Gregory is among the first to make a full recognition of two natures of Christ, and to use this recognition systematically in his writings. The aim of the studies is pursued by the method of "identification", a combination of the modern critical "problematic method" and Gregory's own aphairetic method of "following" (akolouthia). The preoccupation with issues relating to the so-called Hellenization of Christianity in the patristic era was strong in the twentieth-century Gregory scholarship. The most discussed questions have been the Greek influence in his thought and his philosophical sources. In the five articles of the thesis it is examined how Gregory's thinking stands in its own right. The manifestly apophatic character of his theological thinking is made a part of the method of examining his thought according to the principles of his own method of following. The basic issue concerning the relation of theology and anthropology is discussed in the contexts of his central Trinitarian, anhtropological, Christological and eschatological sources. In the summary the Christocentric integration of Gregory's thinking is discussed also in relation to the issue of the alledged Hellenization. The main conclusion of the thesis concerns the concept of theology in Gregory. It is not indebted to the classical concept of theology as metaphysics or human speculation of God. Instead, it is founded to the traditional Judeo-Christian idea of God who speaks with his people face to face. In Gregory, theologia connotes the oikonomia of God's self-revelation. It may be regarded as the state of constant expression of love between the Creator and his created image. In theology, the human person becomes an image of the Word by which the Father expresses his love to "man" whom he loves as his own Son. Eventually the whole humankind, as one, gives the divine Word a physical - audible and sensible - Body. Humankind then becomes what theology is. The whole humanity expresses divine love by manifesting Christ in words and deeds, singing in one voice to the glory of the Father, the Son and the Holy Spirit.

Pyhä Teresa ja keskiajan mystiikan teoriat

In my dissertation I have studied St Teresa (1515-1582) in the light of medieval mystical theories. I have two main levels in my research: historical and theological. On the historical level I study St Teresa s personal history in the context of her family and the Spanish society. On the theological level I study both St Teresa s mysticism and her religious experience in the light of medieval mysticism. St Teresa wrote a book called Life , which is her narrative autobiography and story about her mystical spiritual formation. She reflected herself through biblical texts interpreting them in the course of the biblical hermeneutics like allegory, typology, tropology and anagogy. In addition to that she read others life stories from her period of time, but reflected herself only slightly through the sociological point of view. She used irony as a means to gain acceptance to her authority and motive to write. Her position has been described as a double bind because of writing at the request of educated men and to the non-educated women as she herself was uneducated. She used irony as a means to achieve valuation to women, to gain negative attributes connected to them and to gain authority to teach them mystical spirituality, the Bible and prayer. In this ironic tendency she was a feminist writer. In order to understand medieval mysticism I have written in the first chapter a review of the main trends in medieval mysticism in connection with the classical emotional theories. Two medieval mystical theories show an important role in St Teresa s mysticism. One is love mysticism and the other is the three partite way of mysticism (purification, illumination and union). The classic-philosophical emotional theories play a role in both patterns. The theory of love mysticism St Teresa interpreted in the traditional way stressing the spiritual meaning of love in connexion with God and neighbors. Love is an emotion, which is bound with other emotions, but all objects of love don t strengthen spiritual love. In the three partite way of mysticism purification means to find biblical values in life and to practice meditative self-knowledge theologically interpreted. In illumination human understanding has to be illuminated by God and united to mystical knowledge from God. St Teresa considered illumination a way to learn things. Illumination has also psychological aspects like recognition of many trials and pains, which come from life on earth. Theologically interpreted in illumination one should die to oneself, let oneself be transformed and renewed by God. I have also written a review of the modern philosophical discussion on personal identity where memory and mental experiences are important creators of personal identity. St Teresa bound medieval mystical teaching together with her personal religious experience. Her personal identity is by its character based on her narrative life story where mental experiences play important role. Previous researchers have labelled St Teresa as an ecstatic person whose experiences produced ecstatic phenomena to the mysticism. These phenomena combined with visions have in one respect made of her a person who has brought physical and visionary tendencies to theology. In spite of that she also represents a modern tendency trying to give words to experiences, which at first seem to be exceptional and extreme and which are easily interpreted as one-sided either physical or sexual or unsaid. In other respect I have stressed the personality of St Teresa that was represented as both strong and weak. The strong personality for her is demonstrated by religious faith and in its practice. The weak personality was for her a natural personal identity. St Teresa saw a unifying aspect in almost all. Firstly, her mysticism was aimed towards union with God and secondly, the unifying aspects and common rules in human relations in community life were central. Union with God is based on the fact that in a soul God is living in its centre, where God is present in the Trinitarian way. The picture of God in ourselves is a mirror but to get to know God better is to recognize his/her presence in us. When the soul recognizes itself as a dwelling place of God, it knows itself as God knows him/herself. There is equality between God and the soul. To be a Christian means to participate in God in his Trinitarian being. The participation to God is a process of divinization that puts a person into transformation, change and renewal. The unitive aspect concludes also knowledge of opposites between experience of community and solitude as well as community and separateness. As a founder of monasteries St Teresa practiced theology of poverty. She renewed the monastic life founding a rule called discalced that stressed ascetic tendencies. Supporters of her work were after the difficulties in the beginning both society and churchly leaders. She wrote about the monasteries including in her description at times seriousness at times humor and irony. Her stories are said to be picaresque histories that contain stories of ordinary laymen and many unexpected occasions. She exercised a kind of Bakhtinian dialogue in her letters. St Teresa stressed the virtues like sacrifice, determination and courage in the monastic life. Most of what she taught of virtues is based on biblical spirituality but there are also psychological tendencies in her writings. The theological pedagogical advice is mixed with psychology, but she herself made no distinction between different aspects in her teaching. To understand St Teresa and her mysticism is to recognize that she mixes her personal religious experience and mysticism, which widens mysticism to religious experience in a new way, although this corresponds also the very definition of mysticism. St Teresa concentrated on mental-spiritual experiences and the aim of her mystical teaching was to produce a human mind well cured like a garden that has God as its gardener.

Towards a typology of hashtag publics: A large-scale comparative study of user engagement across trending topics

Twitter’s hashtag functionality is now used for a very wide variety of purposes, from covering crises and other breaking news events through gathering an instant community around shared media texts (such as sporting events and TV broadcasts) to signalling emotive states from amusement to despair. These divergent uses of the hashtag are increasingly recognised in the literature, with attention paid especially to the ability for hashtags to facilitate the creation of ad hoc or hashtag publics. A more comprehensive understanding of these different uses of hashtags has yet to be developed, however. Previous research has explored the potential for a systematic analysis of the quantitative metrics that could be generated from processing a series of hashtag datasets. Such research found, for example, that crisis-related hashtags exhibited a significantly larger incidence of retweets and tweets containing URLs than hashtags relating to televised events, and on this basis hypothesised that the information-seeking and -sharing behaviours of Twitter users in such different contexts were substantially divergent. This article updates such study and their methodology by examining the communicative metrics of a considerably larger and more diverse number of hashtag datasets, compiled over the past five years. This provides an opportunity both to confirm earlier findings, as well as to explore whether hashtag use practices may have shifted subsequently as Twitter’s userbase has developed further; it also enables the identification of further hashtag types beyond the “crisis” and “mainstream media event” types outlined to date. The article also explores the presence of such patterns beyond recognised hashtags, by incorporating an analysis of a number of keyword-based datasets. This large-scale, comparative approach contributes towards the establishment of a more comprehensive typology of hashtags and their publics, and the metrics it describes will also be able to be used to classify new hashtags emerging in the future. In turn, this may enable researchers to develop systems for automatically distinguishing newly trending topics into a number of event types, which may be useful for example for the automatic detection of acute crises and other breaking news events.

The Innocent Pleasure : A Study on Luther's theology of music

The aim of the study is to examine Luther s theology of music from the standpoint of pleasure. The theological assessment of musical pleasure is related to two further questions: the role of emotions in Christianity and the apprehension of beauty. The medieval discussion of these themes is portrayed in the background chapter. Significant traits were: the suspicion felt towards sensuous gratification in music, music as a mathematical discipline, the medieval theory of emotions informed by Stoic apatheia and Platonic-Aristotelian metriopatheia, the notion of beauty as an attribute of God, medieval aesthetics as the aesthetic of proportion and the aesthetic of light and the emergence of the Aristotelian view of science that is based on experience rather than speculation. The treatment of Luther s theology of music is initiated with the notion of gift. Luther says that music is the excellent (or even the best) gift of God. This has sometimes been understood as a mere music-lover s enthusiasm. Luther is, however, not likely to use the word gift loosely. His theology can be depicted as a theology of gift. The Triune God is categorically giving. The notion of gift also includes reciprocity. When we receive the gifts of God, it evokes praise in us. Praising God is predominantly a musical phenomenon. The particular benefit of music in Luther s thought is that it can move human emotions. This emphasis is connected to the overall affectivity of Luther s theology. In contrast to the medieval discussion, Luther ascribes to saints not just emotions but particularly warm and tender affections. The power of music is related to the auditory and vocal character of the Word. Faith comes through hearing the Word that is at once musical and affective perception. Faith is not a mere opinion but the affective trust of the heart. Music can touch the human heart and persuade with its sweetness, like the good news of the Gospel. Music allows us to perceive Luther s theology as a theology of joy and pleasure. Joy is for Luther a gift of the Holy Spirit that fills the heart and bursts out in voice and gestures. Pleasure appears to be a central aspect to Luther s theology. The problem of the Bondage of the Will is precisely the human inability to feel pleasure in God s will. To be pleased in the visible and tangible creation is not something a Christian should avoid. On the contrary, if one is not pleased with the world that God has created, it is a sign of unbelief and ingratitude. The pleasure of music is aesthetic perception. This in turn necessitates the investigation of Luther s aesthetics. Aesthetic evaluation is not just a part of Luther s thought. Eventually his theology as a whole could be portrayed in aesthetic terms. Luther s extremely positive appreciation of music illutrates his theology as an affective acknowledgement of the goodness of the Creation and faith as an aesthetic contentment.

Understanding transitions in a rural Indian building typology in the context of well-being

Rural settlements in Karnataka in India predominantly use locally available resources to build their dwelling units. The houses are constructed either by the villagers themselves or by local masons skilled in traditional architecture. However, traditional houses and lifestyle are slowly giving way to modern concrete dwellings and a new lifestyle. To analyse this trend of transition to modern dwellings in rural settlements, a case study was conducted in three villages near the city of Bengaluru in Karnataka. The present article discusses this transition in the context of sustainable well-being of rural settlements.

Style and the “Idea” of the sophist after Plato : the impact of form typology on sophistic teaching and writing on interdisciplinary scholarly work

Resumen: Después de la primera sofística, los sofistas actuaron entre el resto de los pensadores del Mediterráneo como un grupo definido. Dado que hay muchos ejemplos que muestran que los sofistas ejercían sus prácticas y que también eran personas comprometidas en otras actividades, vamos a examinar aquí diversos casos de semejanzas y diferencias entre ellos y otros grupos de pensadores. Nuestras tres preguntas fundamentales son: qué, cómo y por qué los sofistas escribían y enseñaban. Intentaremos responder haciendo un análisis diacrónico de las principales formas y géneros de escritura que produjeron (qué). El cómo lo responderemos en su desenvolvimiento como una actividad comunicativa más allá de las fronteras de las disciplinas de la época. El por qué tendrá su respuesta al enfatizar la necesidad de la actividad de los sofistas en la socialización de la época y en la educación de la antigüedad. Al aseverar que el estilo era la idea de los sofistas, ponemos la noción de idea en Platón en el contexto de idea derivado de los sofistas contemporáneos a él y de los sofistas posteriores (segunda sofística) y centramos el foco en la función de visualidad expresada en su concepto de idea desde las obras sofísticas más tempranas en la época de Platón hasta las contribuciones posteriores.

Assessing the sustainability of brackish water aquaculture systems in the Phillipines. Working Paper 1: A typology of brackish-water pond aquaculture systems in the Philippines

Aquaculture in the Philippines is a long-standing activity but has witnessed relatively recent, rapid, technical change with the introduction of hatchery technology and commercial feed-mills changing the production possibilities for a fishpond operator. We are confronted with a diversity of aquaculture practices in the coastal areas of the Philippines, with new technologies being incorporated into more traditional systems. As a first step to understanding the sector, we therefore present a typology of farming systems with the motivation of generating domains (farm “types”) over which we can compare performance on a number of indicators. Our typology, restricted to brackish-water pond systems, is constructed using multivariate methods (principal components analysis, cluster analysis). Eight variables are used relating to the management of the farm across all the major factors of production. A stratified net sample of 136 observations provides the data for the analysis, from a farm-level survey carried out between January and June 2003 in the two main brackish-water production regions in the Philippines. We define five farm types from this analysis. In later work we will show how the use of this typology can be used for comparative study of economic, social and ecological performance at the farm-level. [PDF contains 42 pages]

THE AINU LANGUAGES: TRADITIONAL RECONSTRUCTION, EURASIAN AREAL LINGUISTICS, AND DIACHRONIC (HOLISTIC) TYPOLOGY

El objetivo principal de esta tesis doctoral es, en primer lugar, ofrecer una reconstrucción alternativa del protoainu para, en segundo lugar, aplicar conceptos de tipología diacrónicaholística con el fin de discernir algún patrón evolutivo que ayude a responder a la pregunta:¿por qué la lengua ainu es como es en su contexto geolingüístico (lengua AOV con prefijos),cuando en la región euroasiática lo normal es encontrar el perfil 'lengua AOV con sufijos'? En suma, se trata de explorar las posibilidades que ofrece la tipología diacrónica holística,combinada con métodos más tradicionales, en la investigación de las etapas prehistóricas delenguas aisladas, es decir, sin parientes conocidos, como el ainu, el vasco, el zuñi o elburushaski. Este trabajo se divide en tres grandes bloques con un total de ocho capítulos, unapéndice con las nuevas reconstrucciones protoainúes y la bibliografía.El primer bloque se abre con el capítulo 1, donde se hace una breve presentación delas lenguas ainus y su filología. El capítulo 2 está dedicado a la reconstrucción de la fonologíaprotoainu. La reconstrucción pionera pertenece a A. Vovin (1992), que de hecho sirve comobase sobre la que ampliar, corregir o modificar nuevos elementos. En el capítulo 3 se describela morfología histórica de las lenguas ainus. En el capítulo 4 se investiga esta opción dentrode un marco más amplio que tiene como objetivo analizar los patrones elementales deformación de palabras. El capítulo 5, con el que se inicia el segundo bloque, da cabida a lapresentación de una hipótesis tipológica diacrónica, a cargo de P. Donegan y D. Stampe, conla que especialistas en lenguas munda y mon-khmer han sido capaces de alcanzar unreconstrucción del protoaustroasiático según la cual el tipo aglutinante de las lenguas mundasería secundario, frente al original monosilábico de las lenguas mon-khmer. En el capítulo 6se retoma la perspectiva tradicional de la lingüística geográfica, pero no se olvidan algunas delas consideraciones tipológicas apuntadas en el capítulo anterior (el hecho de que la hipótesisde Donegan y Stampe no funcione con el ainu no significa que la tipología diacrónica nopueda ser todavía de utilidad). En el capítulo 7 se presentan algunas incongruencias queresultan tras combinar las supuestas evidencias arqueológicas con el escenario lingüísticodescrito en capítulos anteriores. Las conclusiones generales se presentan en el capítulo 8. Elapéndice es una tabla comparativa con las dos reconstrucciones disponibles a fecha de hoypara la lengua protoainu, es decir, las propuestas por A. Vovin en su estudio seminal de 1992y en el capítulo 3 de la presente tesis. Dicha tabla incluye 686 reconstrucciones (puedehacerse una sencilla referencia cruzada con Vovin, puesto que ambas están ordenadasalfabéticamente).

Beyond Myth: in Search of Archaic Greek Theology

The author examines several passages from Homer, Hesiod and the Hymns for content appropriate for religious instruction, a function both traditionally attributed to those works (by Herodotus) and denied them (at the earliest, by Xenophanes). The issues cover theodicy, the nature of deities and their honours, the efficacy of prayer and the meaning of sacrifices and food offering.

Jam To-morrow and Jam Yesterday, but Never Jam To-day: The of Theology Libraries Planning the Twenty-first Century

The future of theology libraries is far from clear. Since the nineteenth century, theology libraries have evolved to support the work of theological education. This article briefly reviews the development of theology libraries in North America and examines the contextual changes impacting theology libraries today. Three significant factors that will shape theology libraries in the coming decade are collaborative models of pedagogy and scholarship, globalization and rapid changes in information technology, and changes in the nature of scholarly publishing including the digitization of information. A large body of research is available to assist those responsible for guiding the direction of theology libraries in the next decade, but there are significant gaps in what we know about the impact of technology on how people use information that must be filled in order to provide a solid foundation for planning.

History of the Study of Theology

Traces the study of theology from its beginning until the beginning of the 20th century

The Ministry of Evil" An Examination of the Popular Bitter-Sweet Theology

Sermon by William Fairfield Warren.