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The Trinity, i.e., one God in three persons (Father, Son, and Holy Spirit), is the core doctrine of Christianity. It confesses that God truly exists as one, and the three persons truly exist each in themselves. The seemingly paradoxical doctrine was from the beginning of the Church imprinted on the popular faith witnessed in the New Testament, the liturgy, especially the rite of baptism, and the catechetical practice. (Kelly, 1960/1968, pp. 88-90) Yet it took four centuries of controversies and synods to transform the initial faith into a doctrine. The main achievements were made in the 4th century: first, the Ecumenical Council of Nicaea I in 325 acknowledged the common substance of the Trinitarian persons by accepting the Greek term homoouios (homo means same, and ousios means being, substance, or essence); second, in the decades after Nicaea I, the common substance of the three and the distinctiveness of each person are expressed as “mia ousia, treis hypostaseis” (one substance, three persons). 三一论,即一体三位,是基督教的核心教义。它意味着天主为一、真实存在,同时天主拥有三个真实存在的位格,即圣父、圣子、圣神。这一看似自相矛盾的教义从教会建立之初就蕴含在《新约圣经》、礼仪(尤其是圣洗圣事)和信仰实践中。然而,这一原初的信仰要经过四个世纪的理论争辩和教会会议才被转化为教会教义。其中至关重要的是325年的尼西亚大公会议通过接受希腊词“同一体性(homoouios)”一词来表述圣父和圣子之间的关系,认定了天主圣三的共同体性;以及尼西亚大公会议之后,卡帕多西亚教父用希腊语中两个同为表示存在、体质的近义词ousia和hypostasis分别指代天主的同一体性和三位各自的独特存在,由此提出了“mia ousia, treis hypostaseis”(一体三位)这一三一论的经典表述。本文将根据哲学所提供的术语框架,阐述卡帕多西亚教父在三一论神学中对ousia和hypostasis的区分,然后阐释这种区分的神学意义。
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內容摘要:古羅馬的普羅提諾作為新柏拉圖主義的開創者,針對亞里斯多德對柏拉圖理念論中無限逆推問題的批判,以第一原則太一作為世界的第一本原建構起自太一逐級向下生成各級存在的宇宙生成模式。在這個宇宙模式中,太一對理智的的生成決定了各級存在的生模式,並成為了普羅提諾理論體系的特點之一。本文對太一生成學說進行梳理,重點澄清作為太一生成的前提的太一的特性、太一生成中的核心概念「動能」和「雙重活動」,從而總結普羅提諾的生成觀的特色。
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<jats:title>Abstract</jats:title><jats:p>Speaking truth ought to be normative in churches, and yet when it does, the foundations and structures of power are often shaken to the core. This paper explores the issues of identity and integrity in ecclesiology and is concerned with the ethical paradigms and moral frameworks that need to be in place if churches are to be places where honesty and truthfulness can be normative. Churches often fail as institutions because they presume they can conduct their affairs as organizations might. Churches become anger-averse, resisting the voices and experiences of victims, in order that the flow of power and its structures are unimpeded. At that point, churches become inherently committed to re-abusing victims and are unable to hear their pain and protests, which only leads to the perpetration of further abuse.</jats:p>
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Abstract The Jesuit missionary Matteo Ricci's teaching on the goodness of human nature in The True Meaning of the Lord of Heaven represents the fruit of the first encounter between Catholicism and Confucianism. This article will consider the Thomistic and neo‐Confucian sources in Ricci's enunciation of the Catholic doctrine on the goodness of human nature in this Chinese catechism. It will illustrate that Ricci developed his teaching, which is fundamentally Thomistic, with the help of terminology borrowed from the Chinese philosophical tradition. His distinction between the good of nature and the good of virtue leads to prioritising the cultivation of human nature. Ricci's teaching reflects the early modern Jesuits’ appreciation of human freedom. It also displays a Catholic reaction to the sixteenth‐century neo‐Confucian intellectual trend that ignored the importance of moral cultivation.