Why Rāmānuja? Some Reflections on Christian-Vaiṣṇava Comparative Theology

This paper examines the very idea of developing a Christian-Hindu comparative theology by focusing on Rāmānuja in particular. The paper begins by reflecting on some possible reasons--social, political, theological and philosophical—that Rāmānuja, instead of Madhva and other Vaiṣṇavas, has held, and continues to hold, such a central place in Christian-Vaiṣṇava comparative work. It then compares the Thomist doctrine of creation ex-nihilo with the theologies of Rāmānuja, Madhva and Jīva Goswami to illustrate that engaging with multiple Vaiṣṇava voices can enrich and expand the Christian-Rāmānuja comparative discourse

On Sin, Repentance, Christian Nurture, And The Genetics of Personality

Dean Homer\'s description of the genetics of personality includes two components: temperament and character. Temperament is a product of the interaction of the individual\'s genes with early stimuli, whereas character is formed by parenting, social interaction and the individual\'s choices of reactions to external stimuli throughout life. This understanding of the genetics ofpersonality argues against determinism and is appropriate for a Christian doctrine of sin and repentance. Hamcr\'s description of the impact of child-rearing on character echoes the significance of Christian nurture, especially as expressed in the Sacrament of Baptism

Unlocking Catholic Social Doctrine: Narrative is Key

The argument of the present essay is that the pragmatic pressures of contemporary circumstances that lead to Catholic social doctrine – as set out in the Compendium of the Social Doctrine of the Catholic Church, for example, – to being strongly emphasized in Catholic law schools should not be permitted to create a doctrinal hegemony severing doctrine from the contextualization from which it draws its meaning. Catholic social doctrine depends, for its coherence and truth, as do all of the doctrinal formulations within Catholicism, on its relation to both philosophical and theological understanding and, for the purposes of my present inquiry, to a larger narrative. The case for this thesis rightly begins with trenchant criticism of the peculiar complacency that currently exists within circles of legal thought devoted to Catholic Social Thought, with respect to the assumption of an habitual, basically a doctrinaire point of view. It next offers a contrasting vision of doctrine as merely partial, and as properly dependent for its ground on reference to a fuller normative Christian narrative. It goes on to explain that this necessary ground is found in cosmic Christian narrative and narratives, but that linkage to the cosmic dimension of Christian narrative depends on an auxiliary bridging narrative that serves to translate the cosmic into appropriately temporal terms. Specifically, it offers an account of the narrative of social reconstruction which became current in Western social life in the later part of the nineteenth century as precisely this bridging narrative. Finally, it proposes that respect for narrative ground, context and framework “unlocks” Catholic social doctrine, allowing access to its normative content both in se and for purposes of application on contemporary issues in political and legal theory and of law and public policy

Unlocking Catholic Social Doctrine: Narrative is Key

The argument of the present essay is that the pragmatic pressures of contemporary circumstances that lead to Catholic social doctrine – as set out in the Compendium of the Social Doctrine of the Catholic Church, for example, – to being strongly emphasized in Catholic law schools should not be permitted to create a doctrinal hegemony severing doctrine from the contextualization from which it draws its meaning. Catholic social doctrine depends, for its coherence and truth, as do all of the doctrinal formulations within Catholicism, on its relation to both philosophical and theological understanding and, for the purposes of my present inquiry, to a larger narrative. The case for this thesis rightly begins with trenchant criticism of the peculiar complacency that currently exists within circles of legal thought devoted to Catholic Social Thought, with respect to the assumption of an habitual, basically a doctrinaire point of view. It next offers a contrasting vision of doctrine as merely partial, and as properly dependent for its ground on reference to a fuller normative Christian narrative. It goes on to explain that this necessary ground is found in cosmic Christian narrative and narratives, but that linkage to the cosmic dimension of Christian narrative depends on an auxiliary bridging narrative that serves to translate the cosmic into appropriately temporal terms. Specifically, it offers an account of the narrative of social reconstruction which became current in Western social life in the later part of the nineteenth century as precisely this bridging narrative. Finally, it proposes that respect for narrative ground, context and framework “unlocks” Catholic social doctrine, allowing access to its normative content both in se and for purposes of application on contemporary issues in political and legal theory and of law and public policy

The Ethics of Perfection: Exploring the Ethical Implications of Wesley's Doctrine of Perfection

If one were to prioritise the most important contributions of John Wesley, within that list would be the contribution of his Doctrine of Christian Perfection. The development of this doctrine was a life-long project for Wesley, who always held the core belief that the telos of perfection was love for God and one's neighbour. Wesley's Doctrine of Christian Perfection found its most comprehensive outline in his 1743 manuscript, A Plain Account of Christian Perfection. This article will argue that Wesley's ethics, as found in his teaching and the work of the Methodist movement, are built on the view that the life of the Christian should be a journey of an ever-growing love for God and love for neighbour. This article will explore Thoughts upon Slavery as a critical text in the Wesley corpus to see how the Doctrine of Christian Perfection influenced Wesley's thoughts on slavery. Finally, this article offers a way of doing Wesleyan ethics today. Wesleyan ethics are communally understood in that all holiness is social holiness, and Wesleyan ethics have as their primary concern Wesley's charge to do no harm, do good, and stay in love with God

Luther\u27s Doctrine of the Two Kingdoms in the Context of His Theology

In this essay, the distinguished church historian of Heidelberg University gives us a guided tour through one of the most complex and controversial problems in the interpretation of Christian ethics. Luther’s “two kingdoms” doctrine has been variously praised and damned in recent theology. Thinkers such as Nygren, Althaus, and Ebeling have defended the doctrine as the source of a salutary political realism (since it reminds us that no social order as such will ever be identical with the kingdom of Christ), combined with a definite sense of Christian social responsibility (since the “kingdom on the left” is also God’s kingdom, in which his will-to-justice is to be enacted). On the other hand, theologians such as Barth and Bonhoeffer have condemned the doctrine as the source of a hopeless dualism and defeatism.https://scholar.csl.edu/ebooks/1041/thumbnail.jp

Christian service learning in Catholic schools

This article sets out a rationale for implementing Christian service-learning in Catholic schools. The article initially explores Jesus\u27 Gospel call to serve. A brief summary of Catholic social doctrine is then presented and the concept of service-learning is discussed. Four categories of community outreach by Catholic schools are outline, these being community service, Christian service, service-learning within a Christian context, and faith-focused Christian service-learning. Finally, various implications for promoting Christian service-learning in Catholic schools are considered in the light of the principles of charity and service as outlined in the encyclical letter Deus Caritas Est

Russian orthodox church to-day

After years and years of persecution, we can say that the continuing and all-embracing revival of church life of the Russian Orthodox Church is going on and the general tendency to the development of all aspects of her diocese, parish and social activities is becoming more and more vivid. There have been some most important events – landmarks of starting the new epoch of Russian Orthodox Church: 1988 – Celebration of the Festival of Thousand Years of Baptizing Rus. 2000 – The Archpriests Council: Canonization of the Tsarist Family of Nicolas II; Attitude to the other Christian Confessions; Social Doctrine of the Russian Orthodox Church. There are 128 dioceses now (instead of 67 ones in 1989) and 19000 parishes (instead of 689 ones in 1989) in the canonical territory of the Russian Orthodox Church. ..

On realizing the principles of Gaudium et spes in a post-communist country: Searching for christian entrepreneurs and roots of individuals in Hungary at the time of globalization

Due to the communist regime in Hungary the values and principles of the Second Vatican Counsil could hardly achieve their goal in the region and the situation is almost the same even today. This paper examines two levels of society where the thoughts of Gaudium et spes might have appeared: we have explored that there are Christian companies existing about 15 years since the political transition in 1990 and we made a research among individuals in rural environment, how could they preserve their human wholeness described in GS, in other words, how could they keep their social, cultural, natural, religiuos and local roots amongst the consumer society that has been developped in Hungary at the time of capitalism. Regarding the Christian companies our research could produce a positive result: we have explored that although the Christian companies survayed hardly know the Church’s social doctrine, they live and operate according to it. At the same time in the realm of individuals we cannot tell good news of this kind. Most of the persons interviewed have already lost or are near to loose their roots, that is their human wholeness. Our final conclusion is that our hope for preserving even strenghtening the values of GS in the Hungarian society is in the communities, be it work communities, as John Paul II. mentioned in his encyclical Sollicitudo rei Socialis. The paper presents the details and conclusions of our researches

The Reintegration of Doctrine with Church Life and Mission

The purpose of this dissertation is to explore the disconnection of Christian doctrine from both the practices internal to congregational life, and the church’s external mission, particularly in Episcopal and Anglican congregations; and discuss how the synthesis of basic Christian practices, the contextual reframing of baptismal vows, and the teaching of doctrine as narrative can work toward their reintegration among the members of congregations. It begins with a discussion of how the three areas have become disconnected in late modernity, using the insights of philosopher Charles Taylor and his concept of “social imaginaries.” What is suggested is that the Christian social imaginary has been subverted by modern secularist ones. This theory is expanded by critique of the approaches of both traditionalist and progressive Anglicans in dealing with it. A theoretical framework is discussed presenting doctrine as the vision, end, or telos which is pursued by the intentions of believers, and is shaped by a set of basic practices. The vision is framed as doctrine reframed as the narrative of God’s mission, with its proper end being the Reign of God, rather than focus upon propositions. Intentions are explored through the classical promises made at baptism, and the vows of monasticism, together with discussion of a set of basic practices and their role in Christian formation. Vision, intention, and practices are discussed in terms of knowing the story of God, committing to that story, and participating in it. A narrative scriptural theology provides the vision, and becomes a common doctrinal core. Intention is pursued through reframing baptismal vows. The basic practices discussed are Eucharist, the Daily Office, Lectio Divina, ministry to and with the marginalized and poor, and indwelling neighborhoods as places of mission. The proposals are then discussed the larger issues of leadership and further strategies for implementation. Content Reader: Todd D. Hunter, D.Min