Christianity

As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.

In his identity, words, and deeds Jesus of Nazareth provides the possibility and promise of ministry in his name.

The hermeneutical key to reading and interpreting the Gospel of Mark is the role which the Evangelist has given to the passion of Jesus as the primary perspective for understanding all the other traditions about Jesus incorporated in the Gospel.

One of the central features of Western existence is the objectification and use of other beings in creating the subjectification of human beings. My argument is for a Christian veganism that rejects the dependence of the subject on the object status of other beings. The roadblocks to recognizing the necessity for Christian veganism I call the pedagogy of the oppressor. I propose that one way to change the subject-object relationship is a poetics of Christian engagement. Christian veganism may seem a (...) radical position theoretically and pragmatically, but I will offer suggestions for expanding Christian engagement with other animals and for the food and environmental justice movements of which veganism is a part. (shrink)

The scant scholarship associated with Newman’s Anglican views about Judaism has focused on his negative rhetoric against Judaism and portrayed him as anti-Semitic. His Anglican writings, however, applied terms associated with Judaism in a typological sense to the political and religious realities of his day, primarily to support his apologetic agenda and to highlight threats to the Church of England. Simultaneously, he stressed the positive characteristics of Judaism, illustrated the continuity between Judaism and Christianity, and pointed out that the religious (...) system of Judaism was divinely inspired and contained worthy examples for Christian living. (shrink)

For all Habermas's remarkable contribution to moral theory, his discourse ethics has left behind some debatable points. In particular, `delinguistified media' such as money and power have been excluded from the domain of moral discourse. The exclusion of money and power from the domain of moral discourse has also motivated Habermas to develop an idea of `colonization of lifeworld by system' by giving us the impression that the delinguistified media are the main culprit of colonizing the lifeworld. In this article, (...) by drawing on Reinhold Niebuhr's theological ethics, I argue that the lifeworld is colonized not by the delinguistified media as such, but, rather, by the people who mismanage money and power. I also develop the argument that in order to `decolonize' the colonized lifeworld, we need the substantive ethical ideals as well as the communicatively established law to guide the moral conduct of these system managers. (shrink)

Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...) inherent limitations for Korean situations, I will propose a viable alternative model for religious diversity, based on a phenomenological study of Korean religions, especially Buddhism and Christianity. (shrink)

Introduction: DURING the past twenty years philosophers have many times asked and answered the question : Is there a Christian Philosophy? Up to 1928 the existence of a Christian Philosophy was hardly denied. In that year the historian of philosophy,. Monsieur Brehier, raised a doubt: in three talks entitled "Y a-t-il une philosophie chretienne?" the Sorbonne professor put the question and answered: No; there is no such thing as a Christian Philosophy,. because-there cannot be; a Christian Philosophy is an intrinsie (...) impossibility, the expression a contradiction in terms. The problem belongs to the philosophical order. (shrink)

Rāmacaritamānasa is a truly remarkable work, and the celebration of the fourth centenary of its composition calls for some recognition. Consider the artless guile of its author: at the start he protests that he is no poet, without skill in letters, lacking in all arts and sciences, lacking in all literary skills; and yet he has presented us with a creation of extraordinary skill and beauty, revealing, within the Indian context, a broad grasp of learning and a zeal to reconcile (...) divergent doctrines. On the one hand Tulsīdās protests that he has done the work simply for his own personal satisfaction, and on the other he proclaims that its virtue is the infiniteness of its theme. This is why Rāmacaritamānasa deserves attention, and why its study can be so rewarding. (shrink)

Faith, Hope and Love three basic Catholic moral Road Manager, as to the virtue of God. Thomas Aquinas in the "neural learning Filmography" The Chinese and the eighth book in the seventh book tells in great detail. Sindh called諸Germany's first, because I believe God exists, He is the good of the nation, creating the universe, the big reward good and punish malicious dominate, people living should reverence Him, keep His commandments. Lazarus is to follow the faith and the future, because (...) I believe God is with the end to end of life, people hungry for God, kept God's favor and protecting. This: people with beloved God enthusiasm of charity, keep the commandments of God, loved by God to do things, "Love God, love." The three begin with God as the goal. Knowledge because I believe God, eager to be God, and thus love God. Three intricately-linked to God as the center. Shun Tak's channel management, the St. Thomas Aquinas tells In order to faith nature of faith object of faith behavior, and faith-related intelligent and informed, the opposite of faith malicious learning, not the letter, an abnormal end, blasphemy and other things. Sight of the Road management in Germany, Thomas Aquinas In order to look about Germany itself and the main body, and Lazarus the fear, the opposite Lazarus disappointment and jump to the malicious practice look. Road management in the charity. In order to Ed Thomas Aquinas about the nature and the main object of charity, charity behavior "love." Ed behavior with the music of joy, peace,憐Benjamin, patronizing, charity, exhortations. Instead charity's state of mind, depression, jealousy, the opposite phenomenon of charity, not harmony, fight regardless, fission, war, battle, rebel亂. In contrast with the malignant form of justice. Ed commensurate with the wisdom and the opposite of stupid and so on. Above all one by one go into detail Aquinas. Faith, hope and charity, the fundamental principles of Catholicism, are known as the theological virtues. Thomas Aquinas elaborates the three supernatural virtues amply in the seventh and eighth volumes of the Chinese edition of Summa Theologica. The virtue of faith is so-called the first of all virtues, since it's the faith in the existence of God. God is all beautiful and all good. He is the creator of the universe and all things as well as the arbiter who punishes evil doers and rewards good doers. Men should worship Him and follow His commandments. Next to the virtue of faith is the virtue of hope, because it's faith that God is the final destination of man. Man aspires to attain God and receive God's grace and blessing. Therefore, man reveres and loves God with the passion for virtue, obeys His commandments, does what pleases God, loves God and loves men. All the three virtues are ore oriented toward God. Knowing and believing God makes one aspire for Him and then adore Him. These three virtues are related to one another with God in the center. On the virtue of faith, Aquinas addresses: faith itself, the object and act of faith; the corresponding gifts, knowledge and understanding; and the opposite vices, unbelief, heresy and blasphemy. On the virtue of hope, Aquinas deals with: hope itself and the subject of hope; the corresponding gift of fear; and the contrary vices, despair and presumption. On the virtue of charity, Aquinas explains in details: charity itself and the subject of charity; the object of charity; the act of charity, "loving"; the pertaining joy, mercy, beneficence, alms deeds and fraternal correction; the opposite states of mind, despair and envy; the contrary phenomena, discord, contention, schism, war, strife, sedition and scandal; the corresponding gift of wisdom; and folly, which is opposed to wisdom. (shrink)

Many people alive today grew up during the so-called Cold War and even more experienced the fall of the Berlin Wall. The Cold War can be taken as the name of the order of international relations during four decades of the twentieth century. In the following, I want first to comment on the concept of world order and the related one of institution (law). Then I shall deal with the relation between these concepts and various schools in international politics. Next, (...) I will pay attention to the ethical dimensions of those schools. And finally, I want to reflect on the place of theology in the ethics of international relations. My thesis is (1) that theological ethics has an important role to play in understanding contemporary international politics (IP); (2) that if theological ethics takes a Lutheran starting point, it will endorse elements both in the liberal and the realist tradition of international relations theory. As I regard Kant and Kissinger as representatives of the two schools, I hope that explains my somewhat provocative title. (shrink)