MASSIMO BORGHESI Pablo Castellanos URBANO FERRER
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Notes on Hume's Views in German Material Ethics
RUCH FILOZOFICZNY LXXV 2019 4 Leszek Kopciuch Maria Curie-Skłodowska University, Lublin, Poland ORCID: 0000-0001-9128-697X e-mail: [email protected] Notes on Hume’s Views in German Material Ethics of Values (from the History of Material Ethics of Values)* DOI: http://dx.doi.org/10.12775/RF.2019.039 Material ethics of values was created in German philosophy, mainly through ideas introduced by Max Scheler in his groundbreaking work, Der Formalismus in Ethik und die materiale Wertethik (1913–1916).1 The ide- as developed by Scheler had their heralds and harbingers in the past. But there were also some ideas in the background which were significantly different even though they ostensibly shared some theoretical similarity. The aim of this study are relations existing between ideas developed in material ethics of values and ethical views espoused by David Hume. The problem under analysis encompasses two issues. The first issue has a reconstructive character as it is designed to extract from the writings of phenomenologists some references or passages relating to Hume’s views. The second issue has a systematic character: the point here is to evaluate tentatively the validity of arguments advanced by individual philosophers. These two issues are not to be dealt with separately. The answer to the second question presupposes that the first question has been fully clarified. The problem of the relation between the views ex- pounded by material ethicists of values and the modern concepts was ∗ Translated by Adam Gailewicz. 1 Max Scheler, Der Formalismus in der Ethik und die materiale Wertethik. -
Renewing a Catholic Theology of Marriage Through a Common Way of Life: Consonance with Vowed Religious Life-In-Community
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community Kent Lasnoski Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lasnoski, Kent, "Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community" (2011). Dissertations (1934 -). 98. https://epublications.marquette.edu/dissertations_mu/98 RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN- COMMUNITY by Kent Lasnoski, B.A., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN-COMMUNITY Kent Lasnoski Marquette University, 2011 Beginning with Vatican II‘s call for constant renewal, in light of the council‘s universal call to holiness, I analyze and critique modern theologies of Christian marriage, especially those identifying marriage as a relationship or as practice. Herein, need emerges for a new, ecclesial, trinitarian, and christological paradigm to identify purposes, ends, and goods of Christian marriage. The dissertation‘s body develops the foundation and framework of this new paradigm: a Common Way in Christ. I find this paradigm by putting marriage in dialogue with an ecclesial practice already the subject of rich trinitarian, christological, ecclesial theological development: consecrated religious life. -
Angels Bible
ANGELS All About the Angels by Fr. Paul O’Sullivan, O.P. (E.D.M.) Angels and Devils by Joan Carroll Cruz Beyond Space, A Book About the Angels by Fr. Pascal P. Parente Opus Sanctorum Angelorum by Fr. Robert J. Fox St. Michael and the Angels by TAN books The Angels translated by Rev. Bede Dahmus What You Should Know About Angels by Charlene Altemose, MSC BIBLE A Catholic Guide to the Bible by Fr. Oscar Lukefahr A Catechism for Adults by William J. Cogan A Treasury of Bible Pictures edited by Masom & Alexander A New Catholic Commentary on Holy Scripture edited by Fuller, Johnston & Kearns American Catholic Biblical Scholarship by Gerald P. Fogorty, S.J. Background to the Bible by Richard T.A. Murphy Bible Dictionary by James P. Boyd Christ in the Psalms by Patrick Henry Reardon Collegeville Bible Commentary Exodus by John F. Craghan Leviticus by Wayne A. Turner Numbers by Helen Kenik Mainelli Deuteronomy by Leslie J. Hoppe, OFM Joshua, Judges by John A. Grindel, CM First Samuel, Second Samuel by Paula T. Bowes First Kings, Second Kings by Alice L. Laffey, RSM First Chronicles, Second Chronicles by Alice L. Laffey, RSM Ezra, Nehemiah by Rita J. Burns First Maccabees, Second Maccabees by Alphonsel P. Spilley, CPPS Holy Bible, St. Joseph Textbook Edition Isaiah by John J. Collins Introduction to Wisdom, Literature, Proverbs by Laurance E. Bradle Job by Michael D. Guinan, OFM Psalms 1-72 by Richard J. Clifford, SJ Psalms 73-150 by Richard J. Clifford, SJ Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther by James A. -
Beauty As a Transcendental in the Thought of Joseph Ratzinger
The University of Notre Dame Australia ResearchOnline@ND Theses 2015 Beauty as a transcendental in the thought of Joseph Ratzinger John Jang University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Philosophy Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Jang, J. (2015). Beauty as a transcendental in the thought of Joseph Ratzinger (Master of Philosophy (School of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/112 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. School of Philosophy and Theology Sydney Beauty as a Transcendental in the Thought of Joseph Ratzinger Submitted by John Jang A thesis in partial fulfilment of the requirements of the degree of Master of Philosophy Supervised by Dr. Renée Köhler-Ryan July 2015 © John Jang 2015 Table of Contents Abstract v Declaration of Authorship vi Acknowledgements vii Introduction 1 Structure 3 Method 5 PART I - Metaphysical Beauty 7 1.1.1 The Integration of Philosophy and Theology 8 1.1.2 Ratzinger’s Response 11 1.2.1 Transcendental Participation 14 1.2.2 Transcendental Convertibility 18 1.2.3 Analogy of Being 25 PART II - Reason and Experience 28 2. -
1 Meister Eckhart in Twentieth
Moran eckhart 1 Meister Eckhart in Twentieth-Century Philosophy Dermot Moran (University College Dublin) for Jeremiah Hackett, eD. Companion to Meister Eckhart Brill’s Companions to the Christian Tradition Vol. 36. LeiDen/Boston: Brill, 2013, pp. 669–698. ISBN 9789004183476. Leiden: Brill, 2013 Final Submiited Version The manner in which Meister Eckhart has been viewed by scholars has changed considerably over the centuries.1 Nevertheless, the Bull In agro dominico of 27th March 1329 already points towards the future directions that Eckhart research would subsequently take. There Eckhart is described in three-fold manner as ‘from Germany, a doctor of sacred theology (as it is said) and a professor of the Order of Preachers’.2 These characterisations of Eckhart continue to frame the debate – in other words, his connection with the German philosophical and mystical tradition, his status as a University of Paris master and Scriptural exegete, and his role as a theologian and vernacular preacher for the Dominican Order. The revival of Eckhart during the nineteenth century uncovered many more Eckharts. Indeed, the basis for Eckhart’s growing popularity in the twentieth century was laid during the nineteenth century when Eckhart was rediscovered by the Romantics. Eckhart was initially revived by the eclectic engineer, Catholic Romantic, Franz von Baader (1765-1841), a friend of Schelling, who discovered Eckhart through his reading of Boehme. Baader inspired Hegel to refer to Eckhart in his Lectures on the Philosophy of Religion, quoting Eckhart’s saying that the eye with which we see God is also the eye with which God sees us.3 The nineteenth-century revival broadly represented Eckhart as a speculative, dialectical thinker. -
Jesus and the World of Grace, 1968-2016: an Idiosyncratic Theological Memoir William L
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Dayton University of Dayton eCommons Religious Studies Faculty Publications Department of Religious Studies 12-2016 Jesus and the World of Grace, 1968-2016: An Idiosyncratic Theological Memoir William L. Portier University of Dayton, [email protected] Follow this and additional works at: https://ecommons.udayton.edu/rel_fac_pub Part of the Religious Thought, Theology and Philosophy of Religion Commons eCommons Citation Portier, William L., "Jesus and the World of Grace, 1968-2016: An Idiosyncratic Theological Memoir" (2016). Religious Studies Faculty Publications. 125. https://ecommons.udayton.edu/rel_fac_pub/125 This Article is brought to you for free and open access by the Department of Religious Studies at eCommons. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. JESUS AND THE WORLD OF GRACE, 1968-2015 AN IDIOSYNCRATIC THEOLOGICAL MEMOIR1 William L. Portier University of Dayton In a well-known passage in the Introduction to Gaudium et Spes, the council reminds the church of its “duty in every age of examining the signs of the times and interpreting them in light of the gospel” (para. 4). The purpose of this is to “offer in a manner appropriate to each generation replies to the continual human questionings on the meaning of this life and the life to come and on how they are related.” In this passage, the church reads the signs of the times to help “continue the work of Christ who came into the world to give witness to the truth, to save and not to judge, to serve and not to be served” (para. -
Proposals for Inculturation in Liturgical Musicin Poland
Kwartalnik ISSN 1731-5638 (print) ISSN 2391-7598 (online) 53(2021)1, ss. 115–134 reV. PIOTR wiŚNIEWSKi tHe joHn PAUl ii CATHoliC UniVERSITY of lUBlin [email protected] orCiD: 0000-0001-8225-7552 prOpOSALS fOr INCULTURATIOn in LITURGICAL Musicin pOLAND DOI: http://dx.doi.org/10.12775/TiCz.2021.006 Abstract. In recent years, the music performed as part of the liturgy has been attracting an increasing amount of criticism. Many attempts have been made to intro- duce various substitutes for true musical art into the liturgy, including popular music. The author of the article is critical of relativism in art and asks about the limits of liturgical-musical liberalism, pointing to the dangers of misunderstanding inculturation. Considering the deeply rooted traditions of the Polish Church, he offers specific propos- als for inculturation in liturgical music, in the liturgy and during services or devotions. Keywords: inculturation; liturgy; liturgical music; popular music, Polish Church tradition. Streszczenie. Propozycje inkulturacji w muzyce liturgicznej w Polsce. W ostat- nich latach narasta coraz więcej zastrzeżeń w stosunku do muzyki liturgicznej. Podejmuje się wiele prób wprowadzania do liturgii różnych substytutów prawdziwej sztuki mu- zycznej, m.in. muzyki popularnej. Autor artykułu krytycznie odnosi się do relatywizmu w dziedzinie sztuki, pyta o granice liberalizmu liturgiczno-muzycznego i wskazuje na zagrożenia wynikające z błędnego rozumienia inkulturacji. Mając na względzie silnie zakorzenione kościelne tradycje polskie, wskazuje konkretne propozycje inkulturacji w muzyce liturgicznej, w liturgii oraz podczas nabożeństw. Słowa kluczowe: inkulturacja; liturgia; muzyka liturgiczna; muzyka popularna; polska tradycja kościelna. 116 rev. piotr wiśniewski Today, we are witnessing a wide-scale infiltration of subculture into various areas of human life. -
Lumen Fidei Ebook
A LOOK INSIDE LUMEN FIDEI IN THE YEAR OF FaiTH most reverend william e. lori archbishop of baltimore September 20, 2013 purport to be a textbook on the meaning of faith. Rather, it seeks to show faith engages us and our experience And, at the same time, how faith engages our humanity in all its aspects, the culture of which we are a part, and lights the way as history unfolds. 1 The introduction, as we shall see in more detail, begins with the question of overview whether the light of faith is real – or whether it is an illusion, as much of the world thinks. The encyclical will maintain that the light of faith is indeed As our Church prepares to conclude its observance of the Year of Faith, I offer real and that it sheds its light on the whole of human history, on the Church’s these observations on Pope Francis’ new encyclical on faith called, “Lumen mission, on the journey of each person, and on every aspect of human existence Fidei”, “The Light of Faith.” Though the encyclical was largely completed – personal and communal, including the common good, the role of the family, by Pope Benedict XVI, Pope Francis, without hesitation, made it his own and and questions of social justice. issued it under his own name. The encyclical begins by reminding us that the faith is proclaimed in a skeptical, In a sense, we can hear the voices of two pontiffs in one encyclical! secular world; it ends by reminding us that the faith has the capacity to This is the encyclical many thought that Pope Benedict would issue at the transform that same skeptical, secular world from within. -
A Look Inside Lumen Fidei – Year of Faith Talk
A Look Inside Lumen Fidei – Year of Faith Talk I. Introduction I’ve decided to speak this evening for a time on Pope Francis’ new encyclical on faith called, “Lumen Fidei”, “The Light of Faith.” As you may know, it was largely completed by Pope Benedict XVI. Pope Francis, without hesitation, made it his own and issued it under his own name. In a sense, we can hear the voices of two pontiffs in one encyclical! II. The Light of Faith is not Illusory Let’s begin here. The encyclical, as we shall see in more detail, begins with the question of whether the light of faith is real – or whether it is an illusion, as much of the world thinks. In our times, the faith is not thought of so much as light but rather as darkness. In fact, many feel that faith is an actual hindrance in the quest for knowledge. Faith may soothe and console those who seek that sort of thing but it is not part of the search for knowledge. It is an illusory light which hinders a humanity that seeks to be liberated from the constraints of ignorance, myth, superstition, and irrational moral constraint. In this mode of thinking, the relationship between faith and reason is all but lost. Faith is thought of not as a friend and companion to reason but rather as unreasonable, as anti-rational. Thus, in the not-too-distant-past, modernity put its trust in reason ‘liberated’ from faith. This was the thrust of the “Enlightenment” and its aftermath. -
Representar Al Colonizado. Los Interlocutores De La
y E ER D t. CAMBIOS EN EL SABER ACADEMICO (. l Scanned by CamScanner EowARD W. SAID REPRESENTAR AL COWNIZADO Los interlocutores de la antropología .. pas un but de ce monde qul ne porte mon empretnte dlgltale et mon calcanéum sur les dos des gratte·ctel et ma crasse dans fe scfntillement des gemmesl Aim6 C6aalre. Cahier d'un retour au pays natal. I Cada una de las cuatro palabras principales del título de estas notas se refiere a un campo semán tico agitado y turbulento. Hoy resulta casi imposi ble, por ejemplo, recordar una época en que la gente no hablara de ctisis de la representación. Y cuan- - . Nota: Este artículo fue enviado originalmente a una sesión, a la que fui invitado, de la Annual Meeting of the American An thropological Association (21 111 /87) Chicago. La invitación la Wzo la profesora Katherine Verdezy. de Johns Hopkins, a qu1en estoy muy agradecido. La sesión se titulaba •Anthropology's Interlocutors: Edward Said and Representatlons of the Colo nized•. y fue dirigida y organizada por el profesor William Roseberry (New School) y Talal Asad (Hull) quienes también estuvieron en la discusión. Los participantes fueron los profesores Ann Stoler,. Richard Fox, Renato Rosaldo y Paul Rabinow. Estoy muy agradecido a todos ellos por sus comen tarios y sugerencias, algunos de los cuales han sido incor porados tácitamente en la versión revisada del texto. La pro fesora Lila Abu-Lughod hizo comentarios adicionales. Estoy en deuda con la profesora Deborah Poole (Michigan) por sus muy útiles sugerencias. El articulo fue publicado por primera vez en CriticaliTllluity 2, vol. -
Before the Eucharist, a Familial Morality Arises
Journal of Moral Theology, Vol. 6, No. 2 (2017): 15-31 Before the Eucharist, a Familial Morality Arises Matthew Sherman S POPE FRANCIS HAS articulated in a number of his writings, to realize fully who we are as moral creatures is to sit at the feet of the Incarnation, the perfect synthesis of God’s mercy A and human creation. As Pope Francis explained years ago, as Cardinal Bergoglio of Argentina, I dare to say that the privilege[d] locus of the encounter is the caress of the mercy of Jesus Christ on my sin. In front of this merciful embrace…we feel a real desire to respond, to change, to correspond; a new morality arises…. Jesus is encountered, just as two thousand years ago, in a human presence, the Church, the company of those whom he assimilates to himself, his Body, the sign and sacrament of his Presence.1 It should be no surprise, then, that Pope Francis chose to devote several of his public addresses to the importance of encountering Christ in the Eucharist. As the Pope explained in a February 2015 General Audience, “The Eucharist is the summit of God’s saving action: the Lord Jesus, by becoming bread broken for us, pours upon us all of His mercy and His love, so as to renew our hearts, our lives, and our way of relating with Him and with the brethren.”2 In a February 2014 homily, Pope Francis called the Eucharistic celebration a theophany, wherein “God approaches and is with us, and we participate in the mystery of the Redemption.”3 To participate in the Mass is to allow ourselves to be available to God’s mystery most fully and, in that mystery, to encounter the merciful embrace of Christ Himself. -
CONTINUITY and DISCONTINUITY BETWEEN the Medlev AL
229 CONTINUITY AND DISCONTINUITY BETWEEN THE MEDlEVAL MYSTICS AND THE SPIRITUALS OF THE RADICAL REFORMATION INTRODUCTION The question of whether or not there are links between the medieval mystics, particularly those of South Germany, and the more radical elements of the reformation has brought forth much dispute. There is a large literature, much of it polemical in style. The confessional approach to history has led to condemnation of the radicals from both Protestant and Catholic theologians. A small group, with an apologetic approach, has defended the anabaptist cause as distinct from the more radical and revolutionary elements, but whilst attempting to distance itself from what Zeman calls 'the embarrassing anomaly of the Miinsterite Kingdom'.1 While the Mennonites have done much research on the period, some of it is biased because of its apologetic nature. For example, we read in The Mennonite Encyclopedia that Thomas Miintzer had nothing essential in common with anabaptism and was not even interested in adult baptism.2 Miintzer was certainly a radical but to say that he did not accept adult baptism contradicts the evidence. Conrad Grebel wrote to Miintzer in 1524 that 'On the matter of baptism thy book pleases us well, and we desire to be further instructed by thee. ,3 Grebel goes on in the same letter to say that infant baptism is a 'senseless, blasphemous abomination' and that Miintzer knows this ten times better than himself. Not only did Miintzer accept adult baptism, but this was recognized by Grebel, who is accepted in The Mennonite Encyclopedia as 'not only the founder of the Swiss brethren movement and the later Mennonite Church but also one of the prophetic spirits of Christendom in its great and insistent tradition of reform and revival.