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181.
While biblical scholars have all too often remained skeptical, preachers and pastoral counselors have always known, consciously or not, that the Bible is a richly psychological document. Until recently, psychological biblical criticism has been one of the hidden avenues of biblical interpretation, made more inaccessible due to the lack of organization and coherence within the literature. Recent shifts in the discipline of biblical studies, along with the increasing influence of psychological perspectives on the culture in general have made psychological approaches to the Bible more visible. It is useful to identify three dimensions or levels of the biblical text: the world behind the text, the world of the text and the world in front of the text. Such a division can help to identify the goals of a particular psychological approach and the appropriateness of its aims. 相似文献
182.
Katherine E. Godby 《Pastoral Psychology》2002,50(4):231-242
Mystical experience is not unusual. Nearly half of all Americans report having had one or more mystical experiences. The author looks at how these experiences are moments of knowing—Do they unveil what is hidden?—and at how pastoral theologians and clinicians may help others come to understand their experience. Some thoughts on what this area of study may contribute to pastoral theology and pastoral counseling are also provided. 相似文献
183.
Shabbir M. H. Alibhai 《The Journal of religious ethics》2008,36(1):37-52
Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry—all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear‐cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion of a feeding tube in patients who can no longer respond to assisted feeding. Nonetheless, several important issues require further clarification in this clinically important but neglected area of ethical inquiry. 相似文献
184.
We argue that Paul Ricoeur’s work on narrative and alienation provides a largely untapped, though potentially fruitful way
of re-thinking the question of political agency within the context of globalization. We argue that the political agency of
many around the world has been placed in an exceedingly fragile position due to the rapid pace of globalization, the movement
of multi-national corporations from their previous national headquarters, etc. We use Ricoeur’s work to argue that the alienation
of globalization is not something that can be simply overcome either in a unified world-state or a retreat to protectionist
nationalism, because institutional mediation—and consequently alienation—is in some sense constitutive of all politics: the
world of political representation operates by its own set of rules, which are at least partially disconnected from the represented
world. Using the work of Mouffe, a radical democratic theorist, we then flesh out an ideal of agonistic citizenship (which
recognizes both the need for and the inevitability of discursive struggle in politics) in a number of overlapping communities
of interest, rather than tying political participation solely to the sovereign government of my state. The state will remain
important, but because globalization has disenfranchised so many from their participation in “local” modes of self-governance
(tied to the state in which they live), we have a responsibility to re-envision what political participation means outside
the traditional context of the state. Rather than merely citizens of a particular state, we need to begin thinking of ourselves
politically—and then acting—as “citizens” of Green Peace, Human Rights Watch, Doctors Without Borders, or whatever other supra-local
concrete universals or communities of interest to which we belong, investing the time and energy there that we might previously
have invested solely in our state’s government. (By implication, we must also ensure that these organizations work in transparent
democratic ways themselves.) We believe that by re-plotting our narratives of political engagement in this way, we can positively
respond to the alienation created by globalization, while avoiding both the extremes of “McWorld” (hyperglobalism) and “Jihad”
(complete skepticism towards, or war against globalization) that Benjamin Barber and David Held have recently described.
相似文献
John F. Whitmire Jr.Email: |
185.
Ward Blanton 《Dialog》2007,46(1):3-13
Abstract : One of the most remarkable characteristics of recent cultural theory is its obsession with the early Christian apostle Paul. With this interest in Paul as contemporary cultural theory, a panoply of modern identities find themselves obsolesced, scrambled, or otherwise useless. This essay attempts to find new points of orientation within those scrambled identities that have appeared with this new Paul, and the essay does so by exploring the idea that we are now repeating a Pauline moment of kairos, that apocalyptic moment in which meaningful transformation of the world may occur. 相似文献
186.
David A. Brondos 《Dialog》2007,46(2):174-176
In response to the articles appearing in Dialog 46:1 (Spring 2007), David Brondos defends his position that in Paul's thought Christ's death did not “effect” human salvation, over against Karl Donfried's critique of that position. While Brondos and Donfried agree that Luther got the essence of Paul's gospel right and that Paul did not understand Jesus' death in terms of satisfaction or penal substitution, Brondos argues that the idea of “inclusive substitution” defended by Donfried and characteristic of the “new perspective on Paul” is foreign to the thought of both Paul and Luther. 相似文献
187.
Drawing chiefly on recent sources, in Part One I sketch an untraditional way of articulating what I claim to be central elements of traditional Catholic morality, treating it as based in virtues, focused on the recipients ("patients") of our attention and concern, and centered in certain person-to-person role-relationships. I show the limited and derivative places of "natural law," and therefore of sin, within that framework. I also sketch out some possible implications for medical ethics of this approach to moral theory, and briefly contrast these with the influential alternative offered by the "principlism" of Beauchamp and Childress. In Part Two, I turn to a Catholic understanding of the nature and meaning of human suffering, drawing especially on writings and addresses of the late Pope John Paul II. He reminds us that physical and mental suffering can provide an opportunity to share in Christ's salvific sacrifice, better to see the nature of our earthly vocation, and to reflect on the dependence that inheres in human existence. At various places, and especially in my conclusion, I suggest a few ways in which this can inform bioethical reflection on morally appropriate responses to those afflicted by physical or mental pain, disability, mental impairment, disease, illness, and poor health prospects. My general point is that mercy must be informed by appreciation of the person's dignity and status. Throughout, my approach is philosophical rather than theological. 相似文献
188.
J. Patrick Woolley 《Zygon》2013,48(3):544-564
Gordon Kaufman's “constructive theology” can easily be taken out of context and misunderstood or misrepresented as a denial of God. It is too easily overlooked that in his approach everything is an imaginary construct given no immediate ontological status—the self, the world, and God are “products of the imagination.” This reflects an influence, not only of theories on linguistic and cultural relativism, but also of Kant's “ideas of pure reason.” Kaufman is explicit about this debt to Kant. But I argue there are other aspects of Kant's legacy implicit in his method. These center around Kaufman's engagement with “observed patterns” in nature. With Paul Tillich's aid, I bring this neglected issue to the fore and argue that addressing it allows one to more readily capitalize upon the Kantian influence in Kaufman's method. This, in turn, encourages one to tap more deeply into the epistemic underpinnings of Kaufman's approach to the science–religion dialogue. 相似文献
189.
Junghyung Kim 《Theology & Science》2013,11(1):95-101
This paper proposes a fundamental premise for the conversation between science and theology: In our experience of the natural world we encounter an excess of awareness and of meaning that overwhelm our perceptions, language, and thought. We attempt to construct the coherence of our awareness through our science, and we attempt to render it meaningful in our thoughts and language. Metaphor and symbol are primary vehicles for our attempts at meaning. Since its task is to articulate meaning, theology must acknowledge this premise, if it is to engage the sciences adequately. 相似文献
190.
Jillian E. Cox 《Theology & Sexuality》2013,19(1):53-69
It is said in several contemporary theologies that in acting on their proclivities, homosexuals act as a law unto themselves rather than subordinate their desires to God's law. In linking homosexuality with the notion of a selfish individualism, these theologies cast homosexuals as incapable of exercising community-building love. They sustain a reductive model of the human person that issues from an anxiety about the presence of the “secular” ideology of individualism in theology. I suggest that we rehabilitate a vision of love based on a re-reading of the Apostle Paul's understanding of love as God-given and life-giving in 1 Corinthians and Romans, and use it as the basis for a revitalized vision of being human. Guided by Martin Luther's hermeneutic and contemporary thought, this vision recognizes the interdependent relationship between self- and other-concern, and proposes that we prioritize love over reductive knowledge claims in our theologies. 相似文献