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Interculturality is considered a constant given in the development of most major religious movements during the process of propagation coming into contact with diverse tongues, mores, and sentiments. And one of the chief, if not decisive, instruments contributing to this ever dynamic spread and reception of beliefs and cultures is translation. Christianity purports to be an incarnational religion, where the Word made flesh expresses the di-vine in human terms. Its doctrines are enshrined in a faith tradition that is developed largely through interpretation and translation. This short paper will cut into this sacral literary tradition by paralleling two influential mod-ern Christian thinkers, John Henry Newman from the Anglophone school, and Joseph Ma Xiangbo from the Orient, to see how attempts at translating the ideas and works of people from distinct cultural milieux is both reflec-tive of the necessary developmental nature of Christian teachings in the historical continuum of time and space, and indicative of the intellectual challenges that never cease to accompany the literary effervescence stem-ming from comparative religious studies.
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The article sets off from a speech given by Benedict XVI in the German Bundestag in 2011, where he requested an ecological learning process to aim at sustainable human development. Appreciating the Ecological Movement, he asked to learn to listen to Nature’s language and act accordingly, which he applies analogically to “human ecology”. The article bridges elements of “Listening to Nature” and the Natural Moral Law Tradition in Benedict’s speech and in Francis’ Encyclical Letter Laudatu Si’ inview of serving human flourishing in an ecological civilization. Keywords: Natural Moral Law; Nature, Laudatu Si’, Benedict XVI, Francis; Ecological Civilization/生態文明, Sustainable Development, Ecology of Man.
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This book is a study of Eric Voegelin (1901-1985) and of the role played by metaxy in his vision of political philosophy. Metaxy, already defined by ...
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In the light of the many kinds of journeys that have been considered pilgrimages, this book uses phenomenology as a method to examine the claim that pilgrimage is a journey to the ‘center’ during which pilgrims seek meaning s for themselves. First, by analyzing a phenomenology of Christian pilgrimage, this work attempts to identify what commonalities, as well as differences, exist between Christian pilgrimage and secular pilgrimage in terms of ‘natural attitude’. Next, by using a phenomenological method, such as transcendental reduction, the distinction between these two types of pilgrimage could be clarified that the happiness sought in Christian pilgrimage is both intentionally spiritual and sustainable, while primarily intellectual or sensory in secular pilgrimage. Lastly, this work seeks to establish whether or not ‘being at leisure’ is the primary element for pilgrims whose aim is to attain an understanding of happiness during a pilgrimage
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The place of theology is under threat in the modern university. It is denied a place, except insofar as it is useful in the training of religious professionals or as a phenomenon in its own right, on the grounds that relate to an unscientific scientism that both makes metaphysical assumptions it itself does not recognise as scientific or denies its own epistemological commitments. This article argues that the notion of education in ‘liberal knowledge’ or ‘universal knowledge’, the idea at the heart of John Henry Newman’s The Idea of a University provides a sufficiently robust counter to these assaults on the place of theology proper in the modern university and that refusing such a place to it undermines the claim of universities to use the name at all. It is precisely the uselessness of theology that guarantees its place in the university committed to universal knowledge and universal enquiry.
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"In focusing on the gestation of "An Essay on the Development of Christian Doctrine" (1845), John Henry Newman's last work as an Anglican and presaging his transition to Catholicism, this book examines how Newman accounted for doctrinal continuity in the face of evidence of change in the history of the church"--
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Would the existence of extraterrestrial intelligent life (ETI) conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we are confident in declaring that there is no conflict, period. This conclusion underwrites the integrity of theological explorations into the existence of ETI, which has become a topic of increasing interest among theologians in recent years.
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