Fundamental theology Research Papers - Academia.edu (original) (raw)

Proponemos una identificación entre la categoría de semina Verbi y la categoría de praeambula fidei, dentro de la categoría de praepatatio Evangelii. Siguiendo los estudios de autores como Antonio Orbe y otros, podemos hablar de semina Verbi como una participación intelectual, pero también existencial, del hombre en la verdad a través de la acción del Espíritu Santo. Los praeambula fidei hacen posible el acto de fe de manera racional y libre. Por lo tanto, creemos que es lícito, también desde las declaraciones del magisterio, hablar de una acción del Espíritu Santo como praeparatio Evangelii en las semina Verbi hacia el acto de fe.

- by Carlos Miramontes Seijas
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- History, Theology, Patristics, Christian Apologetics
- by Dmitry Artemkin
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- Theology, Christian Apologetics, Fundamental theology, Russian theologians
- by Francisco Conesa
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- Faith, Faith and Reason, Fundamental theology

This article intends to provide a few remarks towards theology of the landscape, especially with regard to the so-called spatial turn in general and to the spatial turn in theology in particular. In outline, spatial turn is a cultural turn, but finds its resonance within the field of theology, where it can inspire towards deeper theological reflection of space, places and the landscape.

- by František Štěch, Th.D.
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- Religion, Christianity, Theology, Cultural Landscapes

The presented dissertation is focused on the work of New Testament
theologian Klaus Berger, as seen from the point of view of fundamental
theology.
The title of the thesis „The Criticism of contemporary New Testament
exegesis foundations in the work of Klaus Berger and its possible application in the fundamental theology“ intentionally involves certain
ambiguity. On one hand, the author of this dissertation focuses on the
criticism of contemporary New Testament exegesis foundations, as it
can be found in the comprehesive work of Klaus Berger. On the other
hand, the author attempts to depict and critically evaluate exegetic and
theological foundations of theologian Berger himself. Berger´s critical
arguments compared with contemporary exegesis and its application in
theology form the focus of attention, as well as Berger´s own exegetic
and theological foundations. The above-mentioned analysis and refl ection are presented in the fundamental theological perspectives which
are comprehensively illustrated in the first chapter of this dissertation,
including a brief view in the history of this discipline.
The first chapter continues the fundamental–theological model of
Salvador Pié-Ninot which is formed by four important moments: anthropological introduction, question of revelation (revelation), fundamental christology and fundamental ecclesiology. The exegetic – theological work of Klaus Berger, which is presented in the second chapter, is evaluated in the dissertation in view of these four moments. The third part illustrates contrasting approaches towards exegesis and theological method with regard to our author, as can be found in work of Gerd Theißen and Hansjürgen Verweyen. Two concrete examples of well-known theologians that partly explain reasons for Berger´s criticism of foundations of contemporary exegesis and theology are thus presented in this chapter.
The final chapter aims to present own evaluation of Klaus Berger´s
work from the pespective specified in the first chapter. Also, it tries to
find possible use of Berger´s critical and constructive research proposals for fundamental theology. The fourth chapter offers the following conclusions: foundations of Berger´s exegesis and theology notwithstanding indisputable innovative and positive aspects indicate some weak points and ambiguities. The Berger´s criticism of anthropological and sociological reduction in exegesis and theology appears to be justifiable to a certain extent. He also points out at the difficulties of inadequate philosophical comprehension and incorrect use of transcendental methods for theological work. However, Berger´s proper hermeneutic foundations sometimes lead to fundamentalizing exegesis since they demonstrate insufficient understanding of the pneumatological aspect of the revelation. Moreover, these foundations insufficiently evaluate the Tradition which anticipates the gospels.
Berger´s hermeneutics of foreignness as a whole is in tension with ecclesiastical hermeneutics of the Scriptures and theological gnoseology expressed in the triad Tradition-Scriptures-Magisterium.

Der Beitrag ist eine Fallstudie zum Denken des amerikanischen Theologen Joseph Bracken. Dieser zeigt die Notwendigkeit eines neuen, zeitgemäßen metaphysischen Weltbildes an, das den naturwissenschaftlichen Entwicklungen der Gegenwart angemessener zu entsprechen vermag. Zugleich werden metaphysische Schieflangen, in die das prozessphilosophische Gottdenken zu geraten droht, bemerkt. Der Gefahr eines Verlustes letzter göttlicher Freiheit sowie der radikalen Infragestellung trinitarischen Gottesdenkens begegnet Bracken mit seinem "revidierten neo-whiteheadianischen", systemtheoretischen Ansatz.

- by Dennis Stammer
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- Philosophy Of Religion, Process Theology, Trinitarian Theology, Analytic Theology

El hombre es un ser, no para sí, sino para los demás; el hombre despojado, libre, fuera del sistema individualista, abierto, comprometido y entregado, es la realización de la kenosis de Dios en Jesucristo. Es luminoso el resultado de esta tesis: llegar al concepto de Dios como donación, como donación de amor, como revelación plena en Jesucristo, y a la kenosis como revelación y atributo divino.

- by Carlos Arboleda
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- Phenomenology, Richard Kearney, Discipleship, Fundamental theology

This article attempts to answer the call of Gerald OʼCollins to relaunch the discipline of fundamental theology today. In his book ‘Rethinking Fundamental Theology’ he suggests the first step towards this goal is to rediscover and reinterpret the heritage of the great masters of fundamental theology. Therefore, this article takes up this challenge from the contextual situation of Czech Republic and presents the fundamental theology of Mons. Prof. Karel Skalický, who is widely considered to be one of the most prolific contemporary fundamental theologians in the Czech Republic. Previous to this he was highly influential during the last two decades of the 20th century while he was a professor of fundamental theology at the Pontifical Lateran University in Rome. The first part of this text presents the adventurous life story of Karel Skalický, and shows the importance of that story for shaping his unique theology. In the second part, the article proceeds with presenting his fundamental theology as a reflection of the continuous and gradual concretisation of the sacred in human lives and in the world. Skalickýʼs meditation on these starting points results in the concept of fundamental theology being done in the existential mode (or horizon) of thinking. Consequently, the concluding part attempts to summarise the major lines of inspiration we may draw from the works of Karel Skalický today and use them for the task of the discipline’s renewal. As a concrete example of what Skalickýʼs theology implies for current theological debates, his interpretation of Christian identity is considered.

- by František Štěch, Th.D.
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- Christianity, Theology, Historical Theology, History of Christianity

Fruits of American Intercultural studies in abroad. Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) in the United States, in a result of efforts to make more effective the FSI’s activity in communication with another nations or civilizations. – In parallel, actually, the church evolved its own theory and practice of intercultural communication, too, since and after the Second Vatican Council. Especially in Saint John Paul II’s activity, who was canonized in 2014 by the recent Pope Francis, who seemed to follow his great predecessor and it was evaluated by such Israeli politicians as Simon Perez. – Saint John Paul II’s entire pontificate was full of intercultural actions: praying together with the Dalai Lama in Assisi (1986), while putting a Buddha on the altar; and he was who has first visited the Jewish synagogue of Rome. -- All these led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001. - He was criticized by the conservative wing of the church, but his activity was developed ahead by the posterity, when the recent pope Francis went ahead by modernisation of the church.

It would be fair to say that in recent times there has been a growth in the acceptance of the so-called New Atheism as professed by such eminent scientists as Richard Dawkins and others. What is different about New Atheism, as compared to (Old) Atheism, is that not only do its followers profess a disbelief in a theistic reality, but they actively encourage an opposition to theism, most often accompanied by a “pugnacity towards religion”, using their own understanding of what theism – and faith – is and is not. Dawkins observes that “one of the truly bad effects of religion is that it teaches us that it is a virtue to be satisfied with not understanding.” This is what, for Dawkins and others of his persuasion, faith entails – a suspension of understanding (this despite Theology’s oft acknowledged task of being fides quaerens intellectum). This essay will attempt to define what the inconsistencies and similarities are between Religion, specifically the Catholic Christian religion, and New Atheism. It will specifically try to demonstrate the similarities to being a ‘believing atheist’ with that of a ‘believing Christian’ so as to highlight the inconsistency within the New Atheist’s position.

- by Matthew Charlesworth SJ
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- Systematic Theology, Faith, Undergraduate Research, Comparative Theology

The post-modern phenomenon of religious indifference refers to absence of religious restless that lead most people to not understand the reason or sense about God and consequently about religious commitment. By starting from the reflection about «differentiation of consciousness» according Bernard Lonergan I make two considerations. The first consideration is regarding the short differentiation of consciousness that lead the subject to elaborate superficial meanings and not attentive to complexity and variety of reality. The second is about the sense of God’s refusal to be caused by religious indifference. At this point, I will indicate in the ambit of interiority and religious experience two new approaches to religious indifference.

- by Giuseppe Guglielmi
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- Fundamental theology
- by Johannes Hoff
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- Critical Theory, Discourse Analysis, Christianity, Psychoanalysis

In einem trivialen Verständnis bedeutet Mystik das, was die Religionen der Erde jenseits ihrer institutionell-dogmatischen Ausprägungen miteinander verbindet. Inwieweit ein solch entkontextualisierter Mystik-Begriff wissenschaftlich vertretbar ist, soll genauso diskutiert werden wie die christlichen Voraussetzungen und Möglichkeiten einer sinnvollen Verständigung über fremde mystische Überlieferungen im interreligiösen Dialog. In diesem Zusammenhang sollen zwei theologische Ansätze (Josef Sudbrack und John Hick) näher besprochen werden, um zu zeigen, wie die (christliche) Theologie der Religionen über die Rolle und den Stellenwert der Mystik in der interreligiösen Verständigung urteilt. Es wird sich dabei zeigen, dass in der Einstellung außerchristlichen mystischen Überlieferungen gegenüber dieselben Dichotomien obwalten wie in der Beurteilung von nichtchristlichen Religionen: Schroffe Ablehnung des fremden Mystischen bei zeitgleichem Anspruch auf die Exklusivität der eigenen mystischen Tradition ist eher untypisch; inklusivistische und pluralistische Tendenzen sind desto häufiger anzutreffen. Vor diesem Hintergrund stellt sich die Frage, ob sich in der eigenen zweitausendjährigen Theologiegeschichte einen Ansatz findet, der nicht nur die zum Dialog erforderliche Offenheit fremden religiösen Überlieferungen gegenüber aufweist, sondern auch ein wissenschaftlich verantwortbares Umgehen mit der eigenen Tradition ermöglicht. Dabei geht es um den Ansatz der Negativen Theologie, dem beim rechten Licht gesehen sowohl das Absolutheitsdenken als auch der religiöse Relativismus fremd sind.

- by Balázs J . Nemes
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- Comparative Religion, Theology, Systematic Theology, Philosophical Theology

During the last decade or two, there has been only a small number of theological texts published in the Czech milieu dealing explicitly with the notion of Christian revelation. Therefore, this text aims to stimulate the domestic debate on revelation and suggest a few basic thoughts indicating some contemporary possibilities of thinking about this theme. In general, revelation is approached from the perspective of fundamental theology. The first part briefly summarizes the vast spectrum of theological attitudes towards revelation developed in the 20th century. In this quick tour, the late Cardinal Dulles is our guide. The second part elaborates on revelation as a symbolic mediation and symbolic resonance. These principles introduce the third and the last part of this study suggesting a theological turn in theology, which must be the turn towards fundamental theology and consequently also towards revelation.

- by František Štěch, Th.D.
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- Christianity, Theology, Revelation, Divine Revelation
- by David Bouma
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- Christianity, Fundamental theology

This thesis examines Fr. William A. Van Roo's contribution to the wide field of theological reflection on the relationship between theological method and the religious experience of the theologian as believer. While the 'turn to experience' became a hallmark of theology after 1952, and much was written on the topic, no solid consensus emerged. The thesis concludes that Van Roo's contribution, which passes through his reflection on symbols and symbolizing, offers a synthesis of the important elements of the question, around which a consensus could be built.

- by David S. Koonce
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- American Catholicism, William James, Digital Culture, Karl Rahner

Algunas preguntas para renovar conocimientos, profundizar en algunos conceptos o aclarar dudas: ¿Se puede creer hoy? ¿Cuántos nombres tiene el Credo? ¿Cómo entender la virginidad de María? ¿Por qué la vida de Jesús le llevó a la muerte?... more

- by Santiago García Mourelo
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- Theology, History of Church Councils, Church History, Dogmatic theology
- by Francisco Conesa
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- Analytic Philosophy of Religion, Fundamental theology

Ethics, in the way it is defined by the philosopher Emmanuel Levinas as the privilege given to the otherness (or alterity) of the other, should challenge Christian theology even in its method. If we see christological revelation as a covenantal relationship, how are we to explain that the relationship to the other, the very foundation of intersubjectivity, has yet to be studied in theology as it has been in contemporary philosophy? This study seeks therefore to test theology, particularly the trinitarian theology of Hans Urs von Balthasar, against Levinasian ethics: does the Swiss theologian manage to honor the ethical requirements of responsibility for the other stemming from an asymmetrical conception of intersubjectivity? Integrating such ethics into theology can be challenging, given that this supposes dismissing the dominant Western ontology, especially that which underlies theology. The Trinitarian foundation of intersubjectivity, which we draw from Balthasar’s Theo-drama, allows for a departure from the unilateralism imposed by the ethical frame laid down by Levinas’ philosophy as though a priori. The result of this dialogue takes the form of a unique approach to Christological ethics (asymmetrical trinitarian love), understood to be a starting point to theology.

The distinction between fides qua creditur and fides quae cred- itur is habitually attributed to Augustine in the De Trininate (XIII, 2, 5). Today this distinction is the object of renewed interest in French-speaking theology, partly because of the work of Denis Villepelet. The subject of this article is, on the one hand, to show that the distinction is not Augustinian and that, on the other hand, its use is, at the least problematical. Astonish- ingly Lutheran in its origins in the 17th century the expression fides quae creditor runs the risk of inferring a representation of the object of faith in terms of “content”, or “doctrine” whereas it concerns God and his Word.

- by Olivier Riaudel
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- Augustine of Hippo, Fundamental theology, Fides et ratio, Fides

This article discuss the core of the theology of Karl Rahner SJ, his famous "transcendental method" , its philosophical and theological premises, main theological themes the method concerns, its impact on modern theology and some... more

- by Alexander Konev
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- Fundamental theology

The work is based mainly on Dermot Lane's book Stepping Stones to Other Religions: A Christian Theology of Inter-religious Dialogue (2011) in which he summarizes Rahner's thoughts and reflections on other religions and in relation to... more

- by Kamil Pawlik
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- Karl Rahner, Interreligious Dialogue, Fundamental theology, theology of Karl Rahner

„Denken? [Gott]? – Sauve qui peut! Rette sich, wer kann!“ Ein Philosoph, der sich in unseren Tagen ernsthaft zum Ziel setzt, den irrationalen Glauben im Terrain der Philosophie zu rehabilitieren, setzt sich vor seinen Kollegen nicht nur, im Geiste Camus‘, dem Vorwurf des philosophischen Selbstmordes aus, ein solcher Buchtitel dürfte bei radikalen Verfechtern des Bilderverbots darüber hinaus für einen heftigen Affront sorgen. Und dennoch wagt Holm Tetens den Versuch, den Monotheismus zu „rationalisieren“, indem er die Erklärungsnöte, welchen sich die gegenwärtige Philosophie ausgesetzt sieht, zu seinen Gunsten auszudeuten bemüht.
Der vorliegende Essay macht es sich zum Anspruch, Tetens‘ Argumentationslinie zu rekonstruieren und sie im Anschluss hieran anhand weniger kurzer Bemerkungen kritisch zu diskutieren.

- by Roman Rogg
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- Metaphysics, Philosophy of Mind, Philosophy Of Religion, Theology
- by Francisco Conesa
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- Faith, Fundamental theology, Catechism of the Catholic Church
- by Matthew Minerd
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- Thomas Aquinas, Thomism, Christian Apologetics, Fundamental theology
- by Rafał Pokrywiński
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- Theology of Joseph Ratzinger, Fundamental theology

The incarnation of Jesus Christ is truly the greatest message that God could give. The message was not given through any medium but it was communicated through His only begotten Son. The messenger is the message Himself! The act of revelation of God the Father through Jesus Christ is the summit and the culmination of the revelation of God to man.
Through many years, the Father has disclosed Himself to man through the patriarchs, prophets and kings. He spoke in many different ways, with message of love to His chosen people Israel. Unfortunately, the people of Israel would not heed His voice, repeatedly rejecting the covenant they made to the God whom they took for granted.
But when God removed the veil and ultimately revealed Himself through Christ, his love was preserved through the sacraments. Pope Leo the Great stated, “What was visible in Christ is made present in the sacrament.” The sacrament made present the life of Christ in whom the revelation of God in its totality is present. Nevertheless, we still cannot grasp the fullness of the mystery of Christ for we are only finite beings. With this, we will explore why Jesus, the summit and the fullness of divine revelation, is the sacrament of the Father.

The contest of faith in modern times has been intimately affected by the “turn to the subject” that typifies the age. In the modernist crisis of the early twentieth, the Catholic world was rocked by the twin threats of subjectivism and relativism, in response to which faith became identified with a rejection of the modern “turn” in favor of an objectivist intellectualism that coincided with a more or less ahistorical conception of faith. This trend was countered in the interwar period by the ressourcement, whose calls for theological and ecclesial reform bore fruit in the Second Vatican Council. The post-conciliar era, however, has witnessed a recurrence of the relativist and subjectivist dangers emblematic of modernism, inspiring many contemporary Catholics to return with sympathy to the apparent clarity and stability of neoscholastic theology. Thus, despite many good efforts, the Church remains caught in an oscillation between objective and subjective emphases, and between historical and transhistorical viewpoints, poles which are usually set in dialectical opposition to one another. This paper investigates the thought of two important modern theologians who frame the twentieth century at its bookends, John Henry Newman and Joseph Ratzinger (Pope Benedict XVI), and seeks to unveil a common structure in their thought that, it argues, fruitfully transcends these tensions. By positively correlating objectivity and subjectivity, dogmatic stability and historical development, both men achieve a theological balance that enables them to overcome the modern crisis precisely from within, and which emerges with greater clarity as they are read together. This balance, in turn, can help the Church to transcend the false-dichotomies that continue to threaten the vitality of the faith in the present times.

- by Bryce Evans
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- Philosophy, Theology, Systematic Theology, Theology of Joseph Ratzinger

Le Séminaire international permanent de recherche en théologie des pratiques pastorales est le fruit d’un accord de coopération scientifique conclu en 2012 entre la Pontificia Universidad Catolica de Chile et l’Institut Catholique de Paris, étendu à Heythrop college (Londres) en 2013 et à la Faculdad Jesuitas de Filosofia e teologia (Belo Horizonte) en 2014.
Son projet est le dépassement d’une théologie pastorale conçue comme science de l’application ou d’une théologie pratique pensée comme une praxéologie vers une théologie fondamentale des pratiques ecclésiale, ou théologie des pratiques pastorales. La théologie que le Groupe de Santiago s’est donné mission de penser est une théologie de l’agir de l’Eglise en tant que l’Eglise fait advenir dans l’histoire les signes efficaces du salut qui vient et accomplit ainsi le salut qu’elle annonce.
Ce volume rassemble les travaux de la deuxième session plénière du Groupe de Santiago qui s’est tenu à Belo Horizonte (Brésil), du 7 au 11 avril 2014.

- by Cahiers Internationaux de Théologie Pratique CITP and +2
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- Religion, Theology, Practical theology, Ecclesiology

This conclusive chapter of the thesis argues that Van Roo's analysis of the complex relationship between theological reflection on the religious experience of the believer in community successfully integrates the fragmentary insights found in other authors into a unified whole. Van Roo thus offers a proposal around which a much needed consensus could be achieved.

L’invito a “non farsi rubare la speranza”, specialmente in questo tempo di crisi per le società occidentali, è stato espresso con forza da papa Francesco fin dall’inizio del suo ministero petrino, ed è diventata poi nel tempo una costante del suo Magistero. La caduta delle “grandi narrazioni” (Lyotard) che hanno segnato la parabola moderna, investe anzitutto quella fiducia nel progresso e nel futuro con cui la modernità ha sostituito la fede nella Provvidenza. Al vuoto lasciato dall’attesa di un futuro migliore sul piano storico e mondano seguono due atteggiamenti distinti, ma collegati: un senso di rassegnazione a vivere il momento presente e il godimento immediato come unica dimensione del tempo che ancora ci è dato esperire; e l’emergere di “utopie negative” e nuove paure che prospettano presagi di catastrofe o di fine del mondo imminente, spesso legati a narrazioni pseudo-apocalittiche che circolano a gran numero nell’Occidente postmoderno. In un tale scenario, un rinnovato ascolto dell'escatologia di s. Tommaso, "il teologo che più si è occupato della speranza" (C.A. Bernard), può offrirci alcune direttrici e princìpi validi per riproporre il "Vangelo della speranza" al nostro tempo. L'attesa del cristiano, radicata nella memoria resurrectionis e proiettata nella piena realizzazione del disegno salvifico divino, appare allora come una "speranza migliore" (Eb 7, 19) dell'escatologia futurale e secolare moderna, ma anche della rassegnazione postmoderna a vivere solo ciò che è immediato e transitorio. Un'attesa escatologica che vive il presente come "anticipazione" del Regno che viene, e che proprio per questo può lanciare una provocazione e un'inquietudine al mondo postmoderno

- by Daniele Aucone O.P.
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- Thomas Aquinas, Thomism, Eschatology, Tomás de Aquino

Este estudio teológico pretende dar una respuesta a la pregunta: ¿En qué consiste el asentimiento que la Iglesia pide a su Magisterio no infalible?
Muchos son los que de una manera o de otra se enfrentan a esta pregunta. Especialmente al constatar una cierta dificultad para “aceptar” determinadas intervenciones pontificias en los tiempos contemporáneos.
Antes de intentar dar una solución a la continuidad o no continuidad del Magisterio “de siempre” ante posturas nuevas que se dan desde hace medio siglo, hemos de comprender cuál es la naturaleza del asentimiento que debemos al Magisterio.

- by Rodrigo Menéndez Piñar
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- Theology, Systematic Theology, Aquinas, Catholic Theology

The article discusses the way in which the ontological presuppositions regarding the nature of God condition the interpretation of the Heavenly Sanctuary in the context of evangelical theology. Millard Erickson's Systematic Theology is... more

- by Roy E . Graf
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- Systematic Theology, Doctrine of God, Theological ontology, Evangelical Theology

Resumen: Entre los caminos que el hombre ha recorrido para buscar a Dios, uno de los más importantes es aquel que toma como punto de partida la propia interioridad humana: sus pensamientos, sus acciones, sus deseos y capacidades. En este artículo vamos a estudiar la búsqueda de Dios en el corazón del hombre, en sus deseos y expectativas más profundas, que nunca se ven totalmente insatisfechas. Pretendemos ofrecer una exposición ordenada de la cuestión del deseo de Dios, partiendo de la dinámica del obrar humano y de los anhelos fundamentales del hombre, para mostrar que Dios es " el Deseo más allá de los deseos ". Acompañamos nuestro estudio de algunas propues-tas de carácter pedagógico-pastoral acerca de la importancia de educar el deseo, que es verdaderamente puerta que abre a la trascendencia.
The desire of God in the human heart Abstract: One of the most important ways to seek God is the one which takes the inner being as its starting point: thoughts, actions, desires and abilities. This paper will focus on the search for God in the human heart, in its deepest desires and expectations, which are never fully unsatisfied. We intend to offer an ordered exposition of the question of the desire for God, starting from the dynamics of human action and the fundamental human yearnings, to show that God is "the Desire beyond desires." Some pedagogical-pastoral proposals about the importance of educating desire accompany this study.

- by Francisco Conesa
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- Faith and Reason, Fundamental theology, Teologia Fundamental

El sensus fidei es consecuencia de la vida en Cristo. El bautizado participa de su Espíritu y tiene, así, una connaturalidad con todo cuanto se refiere a Él y a su Iglesia. Es sentido sobrenatural de fe, amor y esperanza; intuición fiel,... more

- by Lukas Zaminer
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- Dogmatic theology, Fundamental theology, Origenes