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Displaying: 1-10 of 15 documents

1. Philotheos: Volume > 18 > Issue: 2
Wolfgang Speyer Zur Vorstellung der Seele. Antikes und Christliches
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2. Philotheos: Volume > 18 > Issue: 2
Milan Kostrešević Religiose Vielfalt und soziale Dimension der Bekehrung im hellenistischen Judentum der fruhen Kaiserzeit: Philo von Alexandrien und Flavius Josephus
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3. Philotheos: Volume > 18 > Issue: 2
Marko Vučković Reason’s Reasons: First Principles in the Second-Century Pagan Apologetic
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4. Philotheos: Volume > 18 > Issue: 2
Marina Stojanović Origen on the Relation between the Concepts Fides and Ratio
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5. Philotheos: Volume > 18 > Issue: 2
Vladan Tatalović Why do Contexts Matter?: The Parable of the Good Samaritan (Lk 10, 27-35) as an Example
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The presented study uses the Lukan parable of the Good Samaritan (10, 27-35) in order to present the shifts in the meaning depending on the reading contexts. After the basic structure of the original meaning is established, the pragmatic nuances of the parable are illustrated. The research subsequently throws light on the paradigmatic interpretations in both the medieval and the contemporary contexts. It concludes by exemplifying that the polyvalence of meaning is not only dependent upon the genuine literary structure of the parable, but also on the innate ability of the Christian organism (Church) to actualize certain features of the sacred text in the concrete life-settings.
6. Philotheos: Volume > 18 > Issue: 2
Nalin Ranasinghe Hobbes, Augustine, Voegelin and the Tradition
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Christianity today is deeply conflicted and torn apart by conflicts that originated in the Post-Nicene era through Augustine, but were resurrected by Luther, and fully realized in Post-Reformation times by Hobbes. While Hobbes is the evil genius posthumously presiding over the post 9/11 world, he merely exploited flaws in Christian anthropology and political theory originating in Augustine’s City of God. While freedom to Hobbes ultimately means nothing more than the mad dream of escaping from the Dionysian furies that haunt reason and bubble under the Western tradition, he artfully uses scripture, particularly the Old Testament, to justify his evil project of destroying the city, denying the soul and dealing a death blow to Jesus’ gospel. In this, Hobbes but follows in Augustine’s steps. It was the so-called Doctor of Grace who moved the West towards cynical political theology and corrupt clericalism. By his novel doctrine of original sin and belief that civic life could never be better than punishment for unrequited human depravity, Augustine justifies war, rationalizes slavery and valorizes ecclesiastical and political tyranny. Rather than trying to support communities that follow the loving spirit of the Gospel, his priority is to defend dire dogma and uphold centralizing Roman hegemony. As a result, Africa was lost to Islam and fascism would get theological support for its murderous mandates. I turn to Eric Voegelin for a less linear and non-dogmatic account of how the tradition can be understood. Voegelin’s closely argued insights into the order of reality and meaning of history may be the means by which the tradition can be saved. His philosophy of consciousness is the best response to the perennial desire to unite the Hobbesian militant state with a Manichean City of God. He protects Christianity from the constant Satanic temptation to turn the spirit of the Gospel into a literal law that condemns and kills.
7. Philotheos: Volume > 18 > Issue: 2
Walter Sparn „Luther, du! – Groser, verkannter Mann!“: Lessing vieldeutiges Interesse an Martin Luther
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8. Philotheos: Volume > 18 > Issue: 2
Благое Пантелич Достоевский на духовном пути Сергея Н. Булгакова
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9. Philotheos: Volume > 18 > Issue: 2
Christoph Jamme Liebe im Paramythos: Zu Rilkes Gestaltung des Orpheus-Mythos
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10. Philotheos: Volume > 18 > Issue: 2
Marko Grubačić Visions of Heaven and Hell in Byzantine and Japanese (Buddhist) Тradition
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This paper deals with the issue of how the images of heaven and hell are presented in Byzantine and in Japanese Buddhist art. Given the differences and similarities between the languages of art, canons and civilizational codes, we will primarily consider form, style and thematic-motific connection – but only to the extent to which such comparisons can be considered as possible and methodologically correct: as the most attractive sign of the feeling of life, which dramatically warns, invokes, redeems or conceives the tragedy of historical experience, but also as a sign of the state of mind and consciousness of different social communities.