In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dogma and Ecumenism: Vatican II and Karl Barth's Ad Limina Apostolorum ed. by Matthew Levering, Bruce L. McCormack, and Thomas Joseph White, O.P.Gavin D'CostaDogma and Ecumenism: Vatican II and Karl Barth's Ad Limina Apostolorum edited by Matthew Levering, Bruce L. McCormack, and Thomas Joseph White, O.P. (Washington, DC: Catholic University Press of America Press, 2020), ix + 369 pp.In May 1966 Karl Barth visited Rome. He was invited (...) to reflect on the Second Vatican Council, to ask questions to leading curial figures, and peritus theologians, as well as Pope Paul VI. Barth's book Ad Limina Apostolorum: An Appraisal of Vatican II contains his questions and an account from Barth of his visit, along with some other important essays. It is still deeply challenging in its incisiveness, despite its brevity. I have always been struck by Barth's Marian criticisms that are so central to his viewpoint about divine agency and human cooperation. These give us an excellent insight into his ecclesiology. They represent the reasons for much of his questioning of various Roman Catholic positions on all sorts of matters. Eberhard Busch's diaries, while Barth's assistant during this period, form a fascinating complimentary account of the visit. These tell of the not-so-fruitful visit to Augustin Cardinal Bea and the great highpoint (for Barth) of his one-hour audience with Pope Paul VI. Barth was impressed by the Jesuits during his visit, but not so much by the Dominicans. He thought the latter had absorbed too many streams of liberal modernity. The two Dominicans participating in this book turn those tides. Indeed, all the authors could be located within the conserving wings of their ecclesial membership, which makes the volume all the stronger in raising serious unresolved disagreements and noting important common ground. It is testimony to Barth's enduring value that this volume seems so timely. The Barth Centre at Princeton and the Pontifical Faculty of the Dominican House in Washington were the sponsors of this collection.The volume is structured around five of the key documents commented on by Barth, with a Catholic and Reformed voice reflecting on both the particular document and Barth's input (with the exception of Francesca Aran Murphy, who deals with George Lindbeck rather than Barth), thereby simultaneously pushing forward the Catholic–Reformed engagement with the Council and with Barth. There is a preface with a penetrating introduction by Thomas Joseph White, O.P., and an irenic opening chapter by Matthew Levering on biblical renewal at Vatican II. Then follow the twin reflections on the five documents.First (and rightly so) comes the Dogmatic Constitution on Revelation, Dei Verbum. Katherine Sonderegger develops a nuanced reflection on the metaphor of Scripture as mirror of God (found in Dei Verbum), showing [End Page 971] a deep appreciation of currents within Dei Verbum that Barth had not detected, but which are more connective with his concerns and preoccupations. Lewis Ayres rather impishly takes what Barth saw as the main weakness of the text (its chapter 2: "Handing on Divine Revelation") and makes it the greatest strength. Ayers provides a deeply learned and original exploration of the concept of "tradition" as sacramental. In this duet, Barth comes out looking like he may have missed hearing the melodies while too closely studying the score.Then follow two profound essays on Lumen Gentium, the Dogmatic Constitution on the Church. Christoph Schwöbel builds up a strong Protestant case for the necessary visible ecclesial identity of the Church, thus showing a deep convergence without denying differences that remain. White, in a deeply insightful and probing essay, goes to the heart of the ecclesiological difference between Barth and Yves Congar (and some other key Catholics at the time): the relationship between uncreated divine agency and created human agency, especially within the context of the post-apostolic Church. White suggests that, without some stable ecclesial mediations, there can be no proper relationship envisaged between the transcendent causality of God operating in Christ and the created, active cooperative acts with this grace. While building up both a metaphysical and a theological case against Barth's criticisms... (shrink)

‘평화’ 개념은 일상에서 가장 많이 사용되면서도 깊이 있게 성찰되지 못하고 있다. 그런데 이미 김수환 추기경은 현실의 절박한 상황에 대한 구체적인 성찰을 토대로 심오한 평화 사상을 제시한 바있다. 과연 그는 어떻게 그렇게 깊이 있는 성찰에 도달할 수 있었을까? 여러 교회 문헌이 일차적인 자료였을 것으로 추정되지만, 우리는 더 깊은 근원을 찾아 아우구스티누스의 평화 사상과 비교해보았다. 이를 통해 보편적인 평화의 추구, 참 평화와 거짓 평화의구별, 평화를 정의의 실현과 사랑의 결실로 보는 것 등 중요한 내용과 구조는 매우 유사하다는 점을 확인했다. 그렇지만 두 사상가사이에는 평화를 (...) 위한 폭력 허용 여부, 인간을 바라보는 관점, 현세에서 평화가 이루어질 가능성 등에서 차이점도 존재했다. 그렇기 때문에 그들의 유사점과 차이점이 함께 성찰될 때 실천과 이론의 긴밀하게 연결된 더 균형 잡힌 평화 사상이 완성될 것이다. 이를 통해서 여전히 분단 현실에서 살아가고 있는 우리가 평화를 어떻게 이해해야 하며, 평화로 나아가는 구체적인 방법에 대한 영감을 얻을 수 있기를 기대해 본다. (shrink)

Collage is an organic process, disconcerting at first, like life really… One needs to readjust the eye and the mind constantly in order to reinvent a coherence amidst the essential incoherence, the womb of my creative process. Juxtaposing, overlaying disparate images from disparate substrates such as popular magazines, art reproductions, old drawings and paintings of mine, and cutting, sometimes following the contour line of the object, sometimes cutting across, cutting through, to - Arts plastiques – GALERIE – Nouvel article.

In this volume Professor Sciacca publishes lectures which he gave at Louvain in 1954 in the series ‘Chaire Cardinal Mercier’. A brief introduction sets the scene: in 384 Augustine is a believing, if not a professing, Catholic but he is still burdened with philosophical perplexities left him by Manicheism. At this point Neoplatonic influence is felt; pp. 3-19 analyse its effect. Augustine christianises the Plotinian Intellect identifying it with the Word; but this doctrine does not present the (...) Word made flesh. Augustine had still to learn the humble mystery of the Incarnation; he was in danger of proudly thinking of Christ philosophically rather than theologically, and of becoming a convert to philosophy instead of to a religion. But St. Paul’s words convinced him of the humble reality of the Incarnation. Thus Neoplatonism had to be ignored and played no part in Augustine’s intellectual conversion to the theological truths of Christianity. The Platonists’ contribution was to remove his philosophical difficulties: he can now conceive God as a spirit ; evil, now regarded as something negative, does not need a principle to create it. Plotinus serves as a starting-point, but the Christian doctrine of creation gives his teaching an entirely different direction; Augustine’s doctrine is a Christianized Neoplatonism and not Neoplatonised Christianity. (shrink)

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably (...) reliable, elegantly readable presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

No memory can follow the traces of the past. It is an immemorial past—and this also is perhaps eternity, whose signifyingness obstinately throws one back to the past. Eternity is the very irreversibility of time, the source and refuge of the past. (Levinas, “Meaning and Sense,” 30)Keeping the senses alert means being attentive in flesh and in spirit. (Irigaray, Ethics of Sexual Difference, 148).

En la primera parte de este estudio desarrollamos una idea de la ciencia islámica que hace posible comprender su integración en la esfera de la metafísica. En la segunda parte, desarrollamos algunas nociones centrales de la fi losofía natural de ibn Sina que muestran de qué modo la realidad humana está unida a la concepción científi ca de la naturaleza e inserta plenamente en ella, a diferencia de lo que acontece en el paradigma científi co moderno.

Resumen: Este artículo presenta un análisis del ecumenismo entre católicos y pentecostales en América Latina, a través, de la revisión de obras recientes e importantes, por su envergadura y seriedad metodológica, escritas en lengua castellana. La panorámica que nos presentan las obras recientes que intento relacionar, ofrecen categorías que abren un camino esperanzador para el diálogo ecuménico entre católicos y pentecostales. Ciertamente, con dificultades y desafíos, pero con bases y experiencias interdisciplinarias e interconfesionales de mucha riqueza. En el análisis y (...) sistematización que presento destaco las categorías de: Cultura del encuentro; Eclesiología de comunión; Bautismo trinitario; Reconocimiento de la identidad y diversidad del pentecostalismo latinoamericano; Las posibilidades de la metodología del ver, juzgar y actuar aplicada a una pastoral ecuménica y el discernimiento del pentecostalismo y, finalmente, las posibilidades de futuro de un ecumenismo que acoge al movimiento pentecostal.: This article presents an analysis of ecumenism between Catholics and Pentecostals in Latin America, based on a review of recent and important works, due to their size and methodological seriousness, written in Spanish. The panorama offered by recent works, which I attempt to relate, offers categories that open a hopeful path for ecumenical dialogue between Catholics and Pentecostals. With difficulties and challenges, certainly, but founded on interdisciplinary and interfaith experiences of great significance. In the analysis and systematization that I present, I highlight the categories of: Culture of encounter; Ecclesiology of communion; Trinitarian baptism; Recognition of the identity and diversity of Latin American Pentecostalism; the possibilities of the Methodology of seeing, judging and acting applied to ecumenical pastoral activity and the discernment of Pentecostalism and, finally, the future possibilities of an ecumenism that embraces the Pentecostal movement. (shrink)

Tell, María Belén. Tras la huella del testimonio. Estudio filosófico sobre los silenciosos alcances de la antropología hermenéutica de Paul Ricoeur. Salamanca: Servicio de Publicaciones Universidad Pontificia de Salamanca, 2015. 288 pp.

In the first part of this essay, we will develop an idea of the Islamic science, which makes it possible to understand its integration in the field of Metaphysics. In the second part, we will develop some key notions in ibn Sina's Natural Philosophy, which shows how the human reality is linked to the scientific conception of nature, and completely inserted in it, as opposed to what occurs in the Modern Scientific Paradigm.

The violation of Bell inequalities seems to establish an important fact about the world: that it is non-local. However, this result relies on the assumption of the statistical independence of the measurement settings with respect to potential past events that might have determined them. Superdeterminism refers to the view that a local, and determinist, account of Bell inequalities violations is possible, by rejecting this assumption of statistical independence. We examine and clarify various problems with superdeterminism, looking in particular at its (...) consequences on the nature of scientific laws and scientific reasoning. We argue that the view requires a neo-Humean account of at least some laws, and creates a significant problem for the use of statistical independence in other parts of physics and science more generally. (shrink)

Is the memory of touching always disguised by senses that forget where they come from? Creating distancethrough a mastery that constitutes the object as a monument built in place of the subject’s disappearance.The memory of touching? The most insistent and the most difficult to enter into memory. The one that entailsreturning to a commitment whose beginning and end cannot be recovered.Memory of the flesh, where that which has not yet been written is inscribed, laid down? That which has a place,has (...) taken place, but has no language. The felt, which expresses itself for the first time. Declares itself to theother in silence.One must remember this and hope that the other remembers. Lodge it in a memory that serves as its bedand its nest, while waiting for the other to understand. Make a cradle for him inside and out while leaving himfree, and keep oneself in the memory of the strength that revealed itself, that acted. (Irigaray, 215–16). (shrink)

Resumen Este escrito es fruto de una investigación documental y bibliográfica realizada en el Archivo General del Consejo Episcopal Latinoamericano. Busca presentar una síntesis del impulso que ha realizado el CELAM en orden al diálogo interreligioso. Este no ha sido un camino fácil y aún hay mucho por hacer. No obstante, en el ámbito de la Iglesia Católica, el CELAM ha sido un permanente animador de las orientaciones de los obispos en esta temática, plasmadas en el Concilio Vaticano II y (...) las Conferencias Generales del Episcopado Latinoamericano.This paper is the product of documentary and bibliographic research in the General Archives of the Latin American Bishops’ Council and it endeavors to provide a synthesis of the efforts that CELAM has made in regard to interreligious dialogue. This has not been an easy path to follow and there is still much more yet to be done. However, in the context of the Catholic Church, CELAM has been a persistent dynamic force, encouraging bishops on this topic, according to the guidelines found in the documents of Vatican II and the General Conferences of Latin American Bishops. (shrink)

El estudio reflexiona sobre la relación entre la mística y la política a través del discurso de una serie de pensadoras contemporáneas que comprometieron su vida con la causa de los oprimidos y de las víctimas. Dorothy Day, Etty Hillesum, María Skobtsov, Edith Stein, Simone Weil y María Zambrano, con su escritura humanizadora y de resistente, nos proporcionan un mensaje con el que construir un pensamiento compasivo y poético para iluminar un mundo desencantado.

"Translated with an uncanny sense for the overall point of Augustine's doctrine. In short, a very good translation. The Introduction is admirably clear." --Paul Vincent Spade, Indiana University.

Lam, Joseph The election of Cardinal Jorge Bergoglio on the evening of 13 March 2013 stunned as many Vatican observers as had the resignation from the Chair of St Peter announced by Pope Benedict XVI during the ordinary consistory of cardinals at the Vatican on 11 February that year. While the Vaticanisti expected a younger pope, the seventy-six year old Archbishop of Buenos Aires emerged from the conclave as the 266th pope and successor of the ageing German pope. However, (...) the real surprise was Bergoglio's choice of name, which also signalled a new direction for the church's government and pastoral focus. In calling himself Francis, he evoked the way of simplicity that derives from the Gospel. While Benedict's teaching draws much from the Augustinian well, Francis, however, is more attached to Franciscan spirituality and practice. A look at Francis's first apostolic exhortation, 'The Joy of the Gospel', where he quotes Augustine only twice may cement this view. Nevertheless, in spite of these minimal references, Francis holds the Bishop of Hippo in high regard. This is very evident in his homily at the beginning of the last Augustinian general chapter held in Rome, on 28 August 2013. Reflecting on Augustine's restless heart, Francis pointed to two elements of the Augustinian heart. On the one hand, Augustine's restlessness was a craving for God's tender and forgiving love that can only be found in the encounter with Jesus Christ. On the other hand, the love Augustine found stirred in him a new unrest urging him to proclaim the Gospel of loving kindness with courage and without fear. It is not an exaggeration that Augustine was also the bearer of the honorary title, doctor caritatis. In this joyful unrest Augustine was spiritually close to St Francis, who became the disciple of God's humble love for the poor. As for Augustine, who to my knowledge was the first Latin author who designated God as humble, St Francis's love for creation is grounded in God's humility. The central theme of Pope Francis's apostolic exhortation Evangelii Gaudium is the proclamation of God's tender love, a love that constantly renews the lives of the faithful. Therein, Francis takes up the perennial divine quality. Yet, Francis would not be himself if he had not supplemented it with his own emphasis. (shrink)

En este artículo se exploran las aporías entre política y conflicto presentes en el pensamiento de Étienne Balibar. El texto explica, primero, cómo el conflicto es consustancial a la política y cómo, al mismo tiempo, un antagonismo excesivo puede imposibilitar la política sumiéndola en una espiral de violencia. En segundo lugar, el artículo muestra distintas estrategias para atemperar el antagonismo tales como el agonismo y la civilidad. Por último, en relación con este último concepto, se plantea la posibilidad de pensar (...) el sorteo como un dispositivo de civilidad en cuanto que favorece una ruptura con el consenso posdemocrático y una atemperación de la violencia. (shrink)

We answer some questions about graphs that are reducts of countable models of Anti-Foundation, obtained by considering the binary relation of double-membership $x\in y\in x$. We show that there are continuum-many such graphs, and study their connected components. We describe their complete theories and prove that each has continuum-many countable models, some of which are not reducts of models of Anti-Foundation.

This article aims to enlarge the conversation about religion and public education by inviting readers to think about the benefits to be gained in society by providing a comprehensive religious studies curriculum in our public schools. In such a program, students will develop knowledge and understanding about various religious traditions, forge greater respect for the religious (and nonreligious) other, and think through existential concerns that have interested human beings for thousands of years. While recognizing that such a program is deeply (...) contentious, we nevertheless reason that students, as participants in a democracy as well as members of a global community, must have the skills, tools, and knowledge to function in a religiously diverse world. (shrink)

Prenant comme point de départ les sculptures qui ornent la façade de l’Assemblée nationale du Québec, notamment celles de Marie de l’Incarnation, Jean-Jacques Olier et François de Laval, cet article dégage les fondements augustiniens et pseudo-dionysiens de la spiritualité de la Nouvelle-France. En nous basant sur les comptes rendus de la vie en Nouvelle-France et sur les manuels qui y furent utilisés, nous cherchons à déterminer le type d’augustinisme qui fut enseigné au Séminaire de Québec et au Grand Séminaire de (...) Montréal. Nous notons le passage d’une ecclésiologie gallicane à une conception ultramontaine ainsi que l’importance prise par la théologie politique du Cardinal de Bérulle. La révolution copernicienne réalisée par ce hiérarque dionysien entraîna une nouvelle interprétation du sacrifice du Christ et du rôle du prêtre. Les implications institutionnelles et ascétiques d’une telle orientation apparaissent plus clairement en Nouvelle-France que dans la métropole. Nous concluons par des considérations sur la nature de l’Église catholique issue de ce mouvement, le rôle qu’elle joua dans le Québec d’après la conquête et l’impact de cette situation sur la détermination des pouvoirs fédéraux et provinciaux dans la constitution canadienne. L’Église du Québec a montré non seulement le succès que pouvait avoir un catholicisme clérical et centralisé, appuyé sur l’institution du séminaire, mais aussi ses limites. (shrink)

This is a sequel to Augustine Shutte's previous book Philosophy for Africa. In that book he engages with some concepts central to traditional African thinking about human nature and society. In this book he offers a new interpretation of the chief ethical idea in African thought, Ubuntu. He argues that it complements the central European ethical notion of individual freedom, and shows how the two ideas can be combined to form an ethic based on a richer understanding of our (...) humanity. He then applies this ethic to different spheres of life: gender relations, sex and family life, education, health care, work, politics and religion. In each sphere he tries to show how an ethic of Ubuntu can provide concrete guidance for our continuing struggle to make a multi-cultural South Africa a truly humane society. (shrink)

In this book, Augustine Brannigan provides a critical examination of the major theories which have been devised to account for discoveries and innovations in ...

_A fresh, new translation of Augustine’s third work as a Christian convert__ "The 'Cassiciacum dialogues'... are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting his whimsical levity and ironic wryness."—_Credo__ The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard (...) Lonergan. Usually called the “Cassiciacum dialogues,” these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting his whimsical levity and ironic wryness. _On Order_ is the third work in this tetralogy, and it is Augustine’s only work explicitly devoted to theodicy, the reconciliation of Almighty God’s goodness with evil’s existence. In this dialogue, Augustine argues that a certain kind of self-knowledge is the key to unlocking the answers to theodicy’s vexing questions, and he devotes the latter half of the dialogue to an excursus on the liberal arts as disciplines that will help strengthen the mind to know itself and God. (shrink)

_A fresh, new translation of Augustine’s fourth work as a Christian convert_ The first four works written by St. Augustine of Hippo after his conversion to Christianity are dialogues that have influenced prominent thinkers from Boethius to Bernard Lonergan. Usually called the Cassiciacum dialogues, these four works are of a high literary and intellectual quality, combining Ciceronian and neo-Platonic philosophy, Roman comedy and Vergilian poetry, and early Christian theology. They are also, arguably, Augustine’s most charming works, exhibiting (...) his whimsical levity and ironic wryness. _Soliloquies_ is the fourth work in this tetralogy. Augustine coined the term “soliloquy” to describe this new form of dialogue. _Soliloquies__,_ a conversation between Augustine and his reason, fuses the dialogue genre and Roman theater, opening with a search for intellectual and moral self-knowledge before converging on the nature of truth and the question of the soul’s immortality. Foley’s volume also includes _On the Immortality of the Soul__,_ which consists of notes for the unfinished portion of the work. (shrink)