The Church of the Introverts. Why there are no longer such figures as John of Krondtadt among us

2020 ◽  
Vol 102 ◽  
pp. 729-739
Author(s):  
Svetlana V. Lourie
Keyword(s):  
Everyday Life ◽  
Jesus Christ ◽  
The Public ◽  
The World ◽  
Natural Man ◽  
The Church ◽  
Psychological Disposition ◽  
New Time ◽  
Secular Life ◽  
Church Doctrine

The article is devoted to the issue of contemporary church, perhaps the church of the recent times, to the issue of its parishioners and the characteristics of their psychological disposition, scope of reading, thought and ideas. Where is the marking line that divides them from the “secular life”, from “good laypeople” who also aspire to be moral? We see this marking line in the realization (awareness) of the conception of the sin and the use of this realization in everyday life. The root of difference between the “ecclesiastical traditionalists” and “ecclesiastical liberals”, that are connected with two diverse theologies and two diverse anthropologies, lies in the different attitude to the conception of sin. The traditionalists support the ascetic church doctrine that now more and more penetrates the parishioners’ life, and the liberals, voluntary or involuntary, absorbed the idea of the Man of the New Time, natural man, who due to the newest tendencies is gradually turning into an “unnatural man”. The disappearance of the concept of sin from the public conscience makes it impossible to deliver such sermons as the Saint Holy John of Kronstadt. The church and the laypeople tend more and more to talk past each other, the ecclesiasts turn more introvertive, unsociable and misunderstood by the world. Jesus Christ also spoke about this phenomenon: “If you were from the world, the world would love its own, but I chose you from the world, so the world hates you”. The tragic aspect of this saying becomes more evident in our time that has certain apocalyptic traits.

New protests in Chile

1982 ◽  
Vol 11 (6) ◽  
pp. 17-19
Author(s):  
Malcolm Coad
Keyword(s):  
Human Rights ◽  
Unemployment Rate ◽  
Foreign Debt ◽  
Public Servants ◽  
The Public ◽  
Economic Miracle ◽  
The World ◽  
Per Capita ◽  
National Trade ◽  
The Church

Chile's military regime in 1982 celebrated its ninth anniversary to the accompaniment of the most widespread and publicly expressed opposition since the coup of 11 September 1973. The collapse of its much-vaunted ‘economic miracle’ … most painfully demonstrated by devastated national industries, an unemployment rate of 25%, and a foreign debt estimated by some economists as the highest per capita in the world … has brought criticism from even the most ardent supporters of General Pinochet. As legal labour representatives became more vocal, leaders of the largest union federation, the National Trade Union Co-ordinating Body (CNS), were jailed, while in February the outspoken President of the Public Servants Union, Tucapel Jimenez, was found dead and mutilated by a roadside near Santiago. In the first six months of this year 837 people were charged with political offences, an increase of more than a third over the same period in 1981, while thousands more were detained on suspicion and reports of torture increased. Relations between the regime and the Church worsened, despite the latter's reining in of some of its human rights activity.

The Orthodox Preference for Democracy: An American Response to “The Church in the Public Square” (Section II), in For the Life of the World: Toward a Social Ethos of the Orthodox Church

2021 ◽  
Vol 78 (4) ◽  
pp. 418-430
Author(s):  
Jonathan Tobias
Keyword(s):  
Orthodox Church ◽  
The Public ◽  
Clear Preference ◽  
Public Square ◽  
Modern Age ◽  
The World ◽  
The Church ◽  
Social Ethos

In For the Life of the World: Toward a Social Ethos of the Orthodox Church, there is a clear preference for the “democratic genius of the modern age.” This preference for democracy is due, in part, to the long experience of the Orthodox Church with other governmental forms, especially autocratic and authoritarian states.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA

2019 ◽  
Vol 12 (2) ◽  
pp. 327-339
Author(s):  
Felipe Gaytán Alcalá
Keyword(s):  
Latin America ◽  
Public Space ◽  
Latin American ◽  
Catholic Church ◽  
Political Life ◽  
Religious Groups ◽  
The Public ◽  
The Social ◽  
The World ◽  
The Church

Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.

A Christian in the Office of Constitutional Judge [1999]

2020 ◽  
pp. 280-287
Author(s):  
Ernst-Wolfgang Böckenförde ◽  
Mirjam Künkler ◽  
Tine Stein
Keyword(s):  
Catholic Church ◽  
Central Committee ◽  
The State ◽  
West Germany ◽  
Constitutional Court ◽  
The Public ◽  
Public Servant ◽  
The World ◽  
Federal Constitutional ◽  
The Church

In this personal reflection, Böckenförde portrays the dilemma he faced during his tenure as a judge on Germany’s Federal Constitutional Court: trying to bridge his Christian Catholic spirituality with his work as a high-ranking public servant in a secular state. He describes his struggle with the Catholic teachings prior to Second Vaticanum, which at that time still defined the state as ideally Catholic and demanded every believer in public office to act as a vanguard for Christian natural law. But by committing himself to the public good, Böckenförde sidestepped the requirement of the Catholic Church and fully embraced the democratic, religiously neutral political order. Böckenförde justified his position (deviant in the eyes of the Church) by insisting on the strict neutrality demanded from a judge. He pointed to the so-called Church Compromise of the Weimar Republic (Weimarer Kirchenkompromiss), which established the neutrality of the state with regard to religion, and which was re-adopted in West Germany after 1949. He also relinquished his consultative role in the Central Committee of Catholics once he was nominated to the Constitutional Court. Even in cases affecting abortion, he only dealt with the issues at hand as a judge, not as a Catholic. In his view, Christian spirituality can manifest itself in faithfulness to one's office and an integrity that is open to the world.

Public Service Broadcasting and Social Networking Sites: The Norwegian Broadcasting Corporation on Facebook

2013 ◽  
Vol 146 (1) ◽  
pp. 114-122 ◽  
Author(s):  
Hallvard Moe
Keyword(s):  
Social Networking ◽  
Everyday Life ◽  
Public Service ◽  
Social Networking Sites ◽  
Media Policy ◽  
The Public ◽  
Public Service Broadcasting ◽  
The World

Social networking sites have become staples in everyday life in many parts of the world. Public service broadcasters have ventured on to such services, aiming to reach new users. This move triggers a line of question about the borders between the public and the commercial, the control of content and the shifting power in media policy. Focusing on the Norwegian Broadcasting Corporation's use of Facebook, this article offers insights into what exactly is new about the challenges posed by social networking sites, and explores how this instance of hybrid arrangements impacts on our understanding of public service media.

scholarly journals A Covenantal Christology

2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Philip A. Cunningham
Keyword(s):  
Jesus Christ ◽  
Relationship With God ◽  
Son Of God ◽  
The World ◽  
The Church ◽  
Relational Process

One of the major theological questions confronting the post-Nostra Aetate Church is how to relate the Christian conviction in the universal saving significance of Jesus Christ with the affirmation of the permanence of Israel’s covenanting with God. The meanings of covenant, salvation, and the Christ-event are all topics that must be considered. This paper proposes that covenant, understood in a theological and relational sense as a human sharing in God’s life, provides a useful Christological and soteriological perspective. Jesus, faithful son of Israel and Son of God, is presented as covenantally unifying in himself the sharing-in-life between God and Israel and also the essential relationality of God. The Triune God’s covenanting with Israel and the Church is seen as drawing humanity into an ever-deepening relationship with God through the Logos and in the Spirit, with both Israel and the Church having distinct duties in this relational process before God and the world.

Newton, Einstein and Scientific Theology

1972 ◽  
Vol 8 (3) ◽  
pp. 233-250
Author(s):  
Thomas F. Torrance
Keyword(s):  
Jesus Christ ◽  
Human Science ◽  
Francis Bacon ◽  
Space And Time ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
The Church

Everything about us today tells us that we live in a world which will be increasingly dominated by empirical and theoretic science. This is the world in which the Church lives and proclaims its message about Jesus Christ. It is not an alien world, for it is in this world of space and time that God has planted us. He made the universe and endowed man with gifts to investigate and understand it. Just as he made life to produce itself, so he has made the universe with man as an essential constituent in it, that it may bring forth and articulate knowledge of itself. Regarded in this light the pursuit of science is one of the ways in which man exercises the dominion in the earth which he was given at his creation. That is how, for example, Francis Bacon understood the work of human science, as man's obedience to God. Science is a religious duty, while man as scientist can be spoken of as the priest of creation, whose task it is to interpret the books of nature, to understand the universe in its wonderful structures and harmonies, and to bring it all into orderly articulation, so that it fulfils its proper end as the vast theatre of glory in which the creator is worshipped and praised. Nature itself is dumb, but it is man's part to bring it to word, to be its mouth through which the whole universe gives voice to the glory and majesty of the living God.

scholarly journals Buttresses & Pillars

Philosophy ◽  
2004 ◽  
Vol 79 (4) ◽  
pp. 503-503
Keyword(s):  
Eastern Bloc ◽  
Public Understanding ◽  
Short Term ◽  
Philosophical Reflection ◽  
The Public ◽  
Public Displays ◽  
Winston Churchill ◽  
The World ◽  
The Church ◽  
Totalitarian State

Winston Churchill was once described as a pillar of the Church. ‘No, no,’ he replied, ‘not a pillar of the Church, but a buttress, supporting it from the outside.’Presumably being a buttress in the Churchillian sense did not mean being physically or institutionally on the outside; it seems more like a less totalitarian state of the internal exile lived by the dissident in the eastern bloc. It is a happier state? Not necessarily, one surmises, if one is surrounded by fundamentalist pillars, hectoring in their certainty and demanding in their professions of loyalty.We are told that the world is full of fundamentalists, from Teheran and Peshawar, from Bagdad and Bradford to Houston and Colorado Springs, not forgetting the fundamentalists of science and its ‘public understanding’. Can this really be so? Are the pillars of faith really so sure of their facts, really so confident in their improbable dogmas? Are there really the million upon million of them claimed? Or, in les hommes moyen sensuels at least, in those whose character demands a degree of philosophical reflection, are there occasional seeds of doubt beneath the public displays?It would be strange if this were not so, because even with those most certain of themselves thought has a tiresome habit of occasionally breaking in. Moreover, what the fundamentalists of to-day believe bears scant relation to what the believers of the early eras of their faiths believed. Fundamentalism, despite its appearance of permanence, is a changing and, arguably, a modern phenomenon, a response to the threats of scientific enlightenment and Western empire. Over the ages religions have survived as much because of the buttresses, holding the structures up while the pillars and interiors are changed, as because of the pillars which have only the appearance of immutability, and only over the short term.For those in our day who believe that there may be much to be gained by fostering the spirit and practice which underlay the works of two great civilisations in very different circumstances, being a Churchillian buttress may be an honourable position.

On Discerning Good Faith from Bad Religion

1972 ◽  
Vol 26 (4) ◽  
pp. 451-468
Author(s):  
Wallace M. Alston
Keyword(s):  
Jesus Christ ◽  
Good Faith ◽  
Historical Events ◽  
Faith Traditions ◽  
The World ◽  
The Church

The preaching function of the ministry marks the church as the holy community of God in the world as it nurtures and reforms the language of faith, traditions the faithful in a Christian past, and reflects on the crucial crises of historical events in the light of Jesus Christ.

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