Documents found
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391.More information
Gregory Baum was not a great theologian like the systematic giants of the mid-20th century. Rather, in a rapidly changing world which no one single person, group or discourse can fully grasp, he was a different kind of theologian, in dialogue with expanding circles of others, exploring new interdisciplinary pathways, forging another kind of theology witnessing to hope that another world is possible.
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392.More information
This article traces the association between wisdom and the fear of God in two encyclopedias of science that circulated in medieval Iberia: Enumeration of the Sciences by al-Fārābī and The Foundations of Intelligence and the Tower of Faith by Bar Ḥiyya. It offers insight into the polemical reception of al-Fārābī's work in the Iberian Peninsula; an analysis of Bar Ḥiyya's introduction to his encyclopedia, in which the fear of God occupies a central place; and an analysis of the epilogue of the only Andalusian manuscript that preserves al-Fārābī's Enumeration, which also emphasizes the fear of God. The article argues that al-Fārābī's rather scandalous reputation in al-Andalus could explain the framing of his classification of the sciences, and those inspired by it, with pious considerations on the fear of God as a necessary condition to the study of science.
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394.More information
Through the reading of A. M. Klein's novel The Second Scroll, this article proposes a reflection on the original dimension of exile, closely related to Jewish history — its Hassidic, Kabalistic and Talmudic traditions, the history of the 20th century — and to its impact on the rest of the world. Klein's book makes us hear a voice which is totally involved in the desire of transmission and passage, in the will for permanence and survival and which thrives for universality. The present article wants to show the multiple meanings of the Jewish exile and reveal, at its core, an essential human imperative. Such an analysis allows us to show how the theme of exile so deeply rooted in Judaism requires, in order to comprehend its universality, a methodic and studious work on the signifier, the subject, the Name and the meaning.
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395.More information
One cannot understand Jacques Derrida's reading of Paul Celan in the same way as his other encounters with different philosophers, writers or artists. This paper studies this specific relationship from two perspectives : on the one hand, the nature of such a link, functioning as identification, examined through the themes of circumcision, ashes from the Shoah, death and the veiled gaze ; on the other hand, that which Derrida's reading of Celan allows us to surmise through a “wound-reading” which finds illustrations in Celan's poetry as well. Hence appears the possibility to think the act of reading as a hermeneutic process in which the letter and the body operate as symbolic figures.
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399.More information
Taking into consideration the number of times God appears in Phil 2:5/6-11, compared with Christ – 4 to 2, one wonders why Phil 2:5/6-11 is called “Carmen Christi.” Also, a clear theology becomes very manifest, when one looks at the whole letter, and a neglected monotheism gapes past scholarly commentaries on Philippians. The “Fatherhood” of God towards humanity extends to Jesus as well, while alluding to a monotheistic creed in Phil 2:11.
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400.More information
In his salutation in Romans, Paul inserts two verses, 1:3-4, explaining the message of the gospel with unusual expressions. The meaning of this passage has been hotly debated for centuries. In 1976, biblical scholar Martin Hengel wrote that “in recent years, more has been written about this text than about any other New Testament text.” A crucial point of the debate has been the origin of the verses, namely: To what extent is Rom. 1:3-4 from a pre-Pauline tradition? In this paper, we examine the evidence that Paul draws on an existing creedal formula and propose a hypothesis for delineating the pre-Pauline and Pauline material. As we proceed, we seek to discern what our analysis might reveal about how Christians' understanding of their faith developed in the earliest decades of Christianity.