Rape is a form of violence that causes destructive consequences to both the physical and spiritual health of women. Due to its taboo nature as well as the societal response to the victim, rape is especially harmful and results in han, a Korean concept that signifies a compressed suffering. The continual torment caused by han damages the rape victim’s spiritual health and ultimately leads to spiritual death. This article offers a definition of spiritual death and explores how the experience of (...) the violent act of rape within a rape culture constructs han. Specifically, the victims’ inability to express pain as well as assumed qualities of shame, self blame, and invisibility are examined with a focus on the societal response’s ability to provoke these qualities, further contributing to the emotional and spiritual trauma which results in a spiritual death. The possibility for multiple spiritual resurrections through various practices including the application of the traditional practice of Han-Pu-Ri, a Korean shamanistic ritual that releases han is discussed. (shrink)

La comunicación religiosa a través de los medios tiene problemas. El mensaje cristiano mediático no está llegando al público. Estos problemas levantan interrogantes: ¿Cómo debe ser el comunicador cristiano? ¿Cuáles deben ser sus características? ¿Qué motivaciones debe tener? ¿Qué vida interior debe tener para que pueda comunicar eficazmente? Aquí se presenta la espiritualidad como algo que debe impregnar toda la misión de comunicador. Ella es elemento fundamental de la comunicación cristiana y el alma del comunicador cristiano. No puede haber una (...) dicotomía entre la profesión de comunicador y su vida interior. Ambas deben enriquecerse e integrarse mutuamente. Primero se explicará lo que se entiende por 'espiritualidad' en general, sus características, el contexto en que se halla la espiritualidad latinoamericana y la necesidad que el comunicador cristiano tiene de desarrollar su propia espiritualidad. Después se buscarán los elementos teológicos en que se basa la espiritualidad del comunicador. Se verán el camino espiritual del comunicador y las características más concretas de la espiritualidad del comunicador cristiano. Se indicarán las tentaciones más comunes en el comunicador cristiano: expresarse de una forma conceptual; priorizar la técnica y el lenguaje mediático sobre el contenido ; la prisa por comunicar y el abandono de los símbolos sacramentales. Ellas obligan a buscar las prioridades espirituales del comunicador cristiano, que le permitan hacer un discernimiento. Estas son: el comunicador debe ser santo, evangelizador y profesional. Finalmente se especificará cómo la espiritualidad del comunicador cristiano se da en la práctica. Se señalan sus indicadores, sus virtudes, las palabras claves de la espiritualidad del comunicador y los niveles del profesional comunicador cristiano. (shrink)

In this article, I consider the importance of philosophy in the dialogue between religious believers and non-believers. I begin by arguing that a new epistemology of epistemic peer disagreement is required if the dialogue is to progress. Rather than viewing the differences between the positions as due to a deficit of understanding, I argue that differences result from the existential anchoring of such enquiries in life projects and the under-determination of interpretations by experience. I then explore a central issue which (...) is often implicit in these dialogues, namely the ontological status of God-world relations. Drawing on the reflections of Hegel on the infinite and the finite, I argue that his version of panentheism provides an insightful way to conceptualise God-world relations that avoids both dualistic and monistic approaches and helps to explicate a holistic ontology of transcendence from within the world of experience. (shrink)

This paper examines the debate that has arisen in connection with J. L. Schellenberg's work on divine hiddenness. It singles out as especially deserving of attention Paul Moser's proposal that the debate distinguish more clearly between classical theism and Hebraic theisms. This worthwhile proposal, I argue, will be unlikely to exert its full potential influence upon the debate unless certain features of Christian incarnation belief are recognized and addressed in connection with it.