Search

The article discusses Gillian Rose's work and its relevance in the current context, emphasizing the need for holistic frameworks of understanding, ethics, and action. It explores Rose's concept of speculative thinking and the interplay of identity and non-identity in political history. The article also reviews Rose's lectures on Marxist Modernism, highlighting her defense of Adorno and her critique of postmodernism. The author suggests that Rose's lectures may offer valuable insights for contemporary intellectual discourse. [Extracted from the article]

The article delves into the historical evolution of causal theory, tracing the shift from thing-causation to event-causation in philosophy. It discusses how prominent philosophers like David Hume challenged traditional causal realism, paving the way for a reevaluation of event causation. The text also explores the unintended consequences of advocating for agent causation, which ultimately led to the dominance of event-causation in modern philosophical discourse. This examination raises important questions about the implications of this shift for ongoing debates on causation in contemporary philosophy. [Extracted from the article]

Avicenna holds that since God has existed from all eternity and is immutable and impassible, he cannot come to have an attribute or feature that he has not had from all eternity. He also claims for the simultaneous causation. A puzzle arises when we consider God's creating this world. If God is immutable and impassible, then his attributes associated with his creating this world are unchanging. So, God must have been creating the world from all eternity. But then God's creative act, one might object, seems to be no different from a matter of natural necessity. This is a threat to divine freedom, for God would then have no choice concerning his creative action. Anthony Ruffus and Jon McGinnis argue that this puzzle can be solved in such a way that Avicenna can consistently affirm divine freedom along with divine simplicity. They suggest that Naṣīr al-Dīn Ṭūsī's interpretation might help to show that it is false that Avicenna's God cannot choose absolutely. For it is still open to him to choose either to create eternally or to refrain from creating anything at all. Ruffus and McGinnis argue that since creating or not creating anything at all do not correspond to two distinct concepts, Avicenna's account of divine simplicity, which denies any multiplicity in divine mind, is safeguarded along with divine freedom. I claim that God's omnirationality requiring that he always acts for reasons is a serious threat to such an interpretation. [ABSTRACT FROM AUTHOR]

This article introduces the reader to contemporary philosophical research on God and time, without presupposing any familiarity with either philosophy of religion or philosophy of time. To start with, aspects of the topic are compared to some structurally similar ideas in secular philosophical thought about time and ethics. The article then introduces timeless versus temporal conceptions of eternity and discusses positions intending to combine elements of both. There is a brief interlude on relevant background in temporal metaphysics regarding A‐ and B‐theories. The final two sections then examine recent developments in the timeless and temporal camps, with a particular emphasis on the role that temporal metaphysics is playing in discussions of the timeless approach. [ABSTRACT FROM AUTHOR]

The article explores the philosophical debate between materialist humanism and religious belief, focusing on Charles Taylor's argument that materialist humanists secretly long for transcendence. Taylor argues that secular humanists are incomplete without a transcendent foundation, while Feuerbach's materialist humanism emphasizes sensuous receptivity to the world. The author challenges Taylor's conclusions, suggesting that materialist humanists can find value in life without seeking fullness or eternity, emphasizing the importance of openness to the world's multiform values. Ultimately, the article advocates for a perspective that values life in its temporal limitations and finds joy in the present moment, rejecting the need for a transcendent foundation for meaningful living. [Extracted from the article]

This article explores the phenomenology of time and eschatology in the thought of Jean-Yves Lacoste, including his recent book on the philosophy of history. Lacoste's idea of "the hidden present" is examined within the context of his broader theological and philosophical framework, with a particular focus on the way it addresses the intersection of temporality and eternity. Human temporality is characterized by finitude and death, which are interpreted both philosophically—under the influence of Heidegger's philosophy—and theologically. Using Husserlian and Heideggerian concepts, Lacoste proposes a theologically inspired conceptual network: phenomenological reduction versus theological reduction, world versus creation, death versus resurrection, care (Sorge) versus eschatological restlessness, and time versus eschaton. All of these describe the liturgical experience of man before God and the possibility of an eternity which, from the point of view of the world and of our experience in the world, can only take on the ever-provisional figure of anticipation. The present article argues for the existence of a theological paradox of eschatology in the writings of the French phenomenologist: even if eschatology is only anticipated, the liturgical man, situated before God (coram Deo), experiences it in an incomplete and apophatic manner. [ABSTRACT FROM AUTHOR]

Christian universalism, or the theory of universal salvation, is increasingly popular among religious thinkers. A small group of scholars has put forward the contentious claim that Kierkegaard was a universalist, despite that he refers in places to the idea of eternal damnation as essential to Christianity. This paper examines the evidence both for and against the view that Kierkegaard was a universalist and concludes that despite Kierkegaard's occasional references to the importance of the idea of eternal damnation to Christianity, there is reason to believe that Kierkegaard may have been a universalist, both in terms of the substance of his thought, including two unequivocal statements in his journals that he believed everyone would eventually be saved and in terms of his rhetorical style which prioritizes the effect his writings would have on the reader over the literal truth of the views they present. [ABSTRACT FROM AUTHOR]

There are possible worlds in which time is circular and finite in duration, forming a loop of, say, 12,000 years. There are also possible worlds in which time is linear and infinite in both directions and in which history is repetitive, consisting of infinitely many 12,000-year epochs, each two of which are exactly alike with respect to all intrinsic, purely qualitative properties. Could one ever have empirical evidence that one inhabits a world of the first kind rather than a world of the second kind? We argue for the affirmative answer, contra Quine, Newton-Smith, and Bergström. Our argument for that conclusion differs from an argument for the same conclusion due to Weir. Weir's argument is probabilistic and explicitly requires having evidence against determinism. Our argument is a direct appeal to the simplicity of laws, and it involves no probabilistic component. It is modeled on Shoemaker's argument that one could have evidence of time without change. [ABSTRACT FROM AUTHOR]

The question of whether the universe is eternal and without beginning or created by God from nothing and thus temporally originated has long preoccupied philosophers and theologians. This debate has given rise to extensive discussions in philosophical and theological writings under the topic of "origination and eternity." Most philosophers have regarded the universe as eternal, while most theologians have considered it temporally originated. The conflicts and rebuttals between supporters of these two camps were to be expected. Imam Muhammad Ghazali's book The Incoherence of the Philosophers is one of the well-known rebuttals written against Ibn Sina and his belief in the eternity of the world. This paper, after summarizing the historical debate on this issue, reexamines the conflict and aims to provide a new interpretation. Essentially, the debate over origination and eternity can be understood as appearing to address the nature of the universe, but in reality, each side had theological preconceptions, and the underlying issue was shaped by different theological perspectives. [ABSTRACT FROM AUTHOR]

As with many popular texts promising templates for successful storytelling, The Writer's Journey claims that a singular story structure applies to all voices and circumstances, therefore funnelling every character journey into a 'universal neutral'. This article offers queer temporality as a lens through which to unravel the 12 steps of Vogler's hero's journey, informed by queer theory's critiques of the 8 steps of the heteronormative life journey. It joins other studies critiquing the paradigm from other standpoints, including Indigenous screen storytelling, gaming and interactive narratives, and for development of characters disenfranchised by gender and/or circumstance. Others note the model's increasing irrelevance as writers uncover its limitations for creative processes of story development. This article homes in on how studies of queer temporalities – rejecting 'dominant temporal logics' and 'chrononormativity', replacing 'straight time' with 'queer time', can further destabilise the hero's journey's dominance in story development by exploring the breadth of practices in creative writing and screen production beyond the universalising models. [ABSTRACT FROM AUTHOR]

In this article, the author take cues from Gilles Deleuze's later works, specifically What Is Philosophy?, reading his and Félix Guattari's concept of infinite speed through a Spinozist lens. The argument is twofold. First, the author demonstrates that the concept of infinite speed serves as an indispensable condition of possibility for Deleuzian epistemology as a whole. He does so by situating the function of infinite speed in Deleuze's work alongside the function of eternity in Spinoza's work, arguing that the former picks up where the latter leaves off—that is, by serving as an epistemological ground. Thus, second, the author argues that despite Deleuze's critique of and departure from key aspects of Spinozist thought—namely, the category of eternity and desirability of substance metaphysics—the notion of infinite speed, alongside other terms, allows one to read Deleuzian philosophy as a continuation of, rather than a significant departure from, Spinozist thought. Thus, by demonstrating the precise role that infinite speed plays in Deleuze's later work, the author both illuminates the metaphysical axiom that grounds Deleuzian epistemology and, via this illumination, shows how that epistemology is consistent with and adherent to specific Spinozist philosophical commitments. [ABSTRACT FROM AUTHOR]

In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God's saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God's act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God's economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth's and Jenson's perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God's eternal nature and temporal creation. [ABSTRACT FROM AUTHOR]

The article examines Soliloquy of a Sailor: A Long Poem, a philosophical exploration of life and death through the metaphor of a sailor's journey. Topics include the poet's reflections on mortality and the search for meaning, the existential tension between life and death, and the spiritual quest for self-realization and understanding.

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In his small work entitled De mortalitate, written in the form of a letter, St.Cyprian of Carthage includes a beautiful teaching on suffering, dying and death. The bishop comforts those who have been affected by the present plague and are facing their departure from this world. He teaches them to view death from the perspective of a believer and to see it as a positive, although painful, phenomenon. Since death must be experienced in an eschatological spirit, as an encounter with the Risen Christ and with all those who preceded us on the pilgrimage to immortality. According to the Bishop of Carthage, death teaches man right attitudes, such as patience, courage, and acceptance of the will of God. Moreover, Cyprian shows specific benefits that death brings to Christians. He calls it a journey to a better, eternal life. Thus those who relate their earthly lives to Christ should not fear death. The purpose of this study is therefore to study the statements of St. Cyprian contained in De mortalitate on the subject of death. It is not only about assessing it, but primarily about reading the practical instructions addressed to Christians on how they should behave in the face of this inevitable reality, especially during the current plague. [ABSTRACT FROM AUTHOR]

Copyright of Ética y Cine Journal is the property of Etica y Cine Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The traditional concept of a temporarily present God in Open Theism more closely aligns with religious and biblical understandings of God than does the classical timeless concept. Divine temporal knowledge and causality require, however, a dynamic theory of time and absolute time, concepts that most theorists of relativity challenge. The standard version of presentism, as proposed by W. L. Craig, has not been well received in the scientific community. A more effective solution to conceptualizing God's temporal presence in a relativistic universe involves reinterpreting the Theory of Relativity as pertaining to measurements of local times, which do not interfere with the unique cosmic "now". In this view, Minkowski's space-time does not need to be interpreted solely as a geometric representation of the effects of natural forces, as Craig suggests, but it can be argued that even if realistic, it does not exclude a unique present. [ABSTRACT FROM AUTHOR]

Copyright of Strategic Universe Journal / Univers Strategic is the property of Dimitrie Cantemir Christian University, Institute for Security Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ebū Ḥāmid el-Ġazālī’nin (ö. 505/1111) Tehāfutu’l-Felāsife adlı eserinin birinci meselesi âlemin ḳıdemi hakkındadır. Bu mesele, felāsifenin âlemin ḳadīm olduğunu savunduğu dört delil ve bu delillere dair münazaradan oluşmaktadır. Zaman delili olarak adlandırdığımız ikinci delilin hususiyeti âlemin kadîm olduğu sonucuna ulaşmak için zaman kavramından yola çıkılmış olmasıdır. Tehāfutu’l-Felāsife’de, bu delilin iki ayrı şekline yer verilmektedir. Zaman delilinin ikinci şeklinde, imkân ve zaman ilişkisi gündeme gelmekte, âlemin var olma imkânına dayanarak zamanın kadîm olduğu sonucuna varılmaktadır. El-Ġazālī tarafından felāsife ile bir münazara olarak kurgulanan bu tartışmada felāsife, ḥādis bir âlemden önce başka âlemlerin var olmasının imkânının âlemden önce zamanın varlığına yol açacağını iddia etmektedir. Buna karşı el-Ġazālī, bu imkânın varlığının zamanın varlığını gerektirmediğini ileri süren muhtemel itirazları ileri sürmektedir. Bu makalede, Tehāfutu’l-Felāsife’de zaman delilinin ikinci şekline yöneltilen eleştirilerin delilin sağlamlığı konusunda şüphe oluşturacak verileri sağladığı ve delilin âlemin kıdemini ispatlama konusunda yetersiz kaldığı neticesine ulaşılmaktadır.

Immortality of soul is the eternal non–temporal survival of every individual in ontological realm, not their eternal existence within time. Such an idea of the soul becomes a prerequisite for the highest good in the sense of individual. Universal history is an idea of the systematic connection of all empirical human actions, but the history has no end if explored only from the point of view of time, while from the point of view of the intelligible world, especially from the perspective of God, it has a beginning and an end. The end of the history means the realization of the highest good in the sense of all mankind, which occurs in all time and requires the participation of each individual. Every individual would be woven into the universal history by the actions throughout his whole life and even by the eternal existence of his soul, and at the same time realizes the highest good in the whole of humanity and the universal history. [ABSTRACT FROM AUTHOR]

This article examines the similarities and differences between the mystical philosophies of Ibn 'Arabi and Friedrich Nietzsche. It explores their perspectives on self-knowledge, the nature of the world, and the importance of perspective in understanding reality. While Nietzsche emphasizes individual freedom and the rejection of traditional values, Ibn 'Arabi's metaphysics focuses on the unity of existence and the potential for human perfection. The article suggests that while there are resonances between the two, Nietzsche's philosophy falls short of fully encompassing the universal metaphysics of Ibn 'Arabi. [Extracted from the article]

This article explores the philosophical perspectives on time, focusing on the work of J.M.E. McTaggart and Damascius. McTaggart argues that time is unreal and that the A series, which categorizes events as past, present, or future, is contradictory. Damascius, on the other hand, sees time as circular and believes that the rotation of the heavens temporalizes the sublunary realm. The article concludes that ancient theories of time were influenced by the belief in an eternal universe and a circular conception of time, which differs from the linear conception in modern science. [Extracted from the article]

Within contemporary Christian philosophical theology, there are three broad theories of providence being debated. These are theological determinism, Molinism, and open theism. Of course, there are nuances amongst proponents of each theory, but the nuances are not terribly important for my purposes in this essay. I will argue that the basic conceptual machinery of each theory seems to entail divine temporality. Since open theists are already committed to divine temporality, there is nothing for me to argue there. Things get interesting when I consider theological determinism and Molinism. There are proponents of each view who already affirm divine temporality, but there are also proponents of each view who affirm divine timelessness. What I will argue is that theological determinism and Molinism are incompatible with divine timelessness. In order to make my case, I will start by defining some terms. Then, I will offer some arguments related to acting for a reason, divine freedom, and so-called logical moments in the life of a timeless God. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Faculty of Letters / Edebiyat Fakultesi Dergisi is the property of Hacettepe University Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Moreana is the property of Edinburgh University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study is about the al-Khabar language register found in the verses of the two-way dialogue in the Qur'an. The dialogue applies question-answer between two parties. Al-Khabar is a speech that has the probability of authenticity or falsity. This study explores the delivery method of al-khabar by the Qur'an dialogue process and analyzes its functionality. The analysis is carried out using a qualitative approach using the theory of al-Jurjani (1994), al-Hashimi (1994), and al-Samarra'i (2000) as the basic framework of analysis. The findings show that not all bilateral dialogues in the Qur'an begin with the first level and end with the third level. There is a dialogue that only uses ibtida level, level of talibi and inkari, and level of ibtida', talibi dan inkari. The findings also show that the nominal sentence or jumlah ismiyyah is used in verses in the form of Divine recognition. In contrast, the jumlah ismiyyah and jumlah fi'liyyah are used in attitude, behavior, and actions. For underscoring eternity, the al-Khabar register also uses the al-Shart wa al-Jawab language style. [ABSTRACT FROM AUTHOR]

In this article, illuminated by select excerpts from the sermons of the medieval mystic Johann Tauler, the theology of divine filiation is explored. The examined fragments include: Sermon pour Noël, Sermon II pour l'Epiphanie, Sermon III pour le cinquième dimanche après la Trinité, Sermon pour le lundi avant les Rameaux, Sermon pour le deuxième dimanche après la Trinité, Sermon II pour la Nativité de saint Jean Baptiste, Sermon II pour la fête de la Dédicace, Sermon pour le jeudi avant les Rameaux, Sermon III pour le treizième dimanche après la Trinité, Sermon I pour le quatrième dimanche après la Trinité, Sermon I pour le dix-septième dimanche après la Trinité. The approach method employed was exegetical, drawing insights from the French texts provided by the Équipe de Recherches sur les Mystiques Rhénans from the Universities of Lorraine, Brussels, Lyon, and the Cusanus Institut f. Forschung in Trier, along with contributions from Gérard Eschbach. The thesis posits that the Son of God, since His eternal begetting, serves as the archetype of humanity. Humanity, conceived in eternity as a promise, originates from the Son, and the injunction "Let us make man in our image, after our likeness" from Genesis 1:26, signifies the fulfillment of an eternal plan rooted in mutual recognition: "You are my son; today I have begotten you" and "Abba, Father." This union is accessible to humanity through reception of God and in the manifestation of this relationship in everyday life. [ABSTRACT FROM AUTHOR]

This article reports on speculative engagements in group conversations with elderly citizens on the biomedical possibilities of modifying aging in the future. The participants oriented themselves towards the future of aging through memories and present embodied perceptions. To constrict the analysis, we draw on Isabelle Stengers' speculative thinking and, to conceptualize the multiplicity of temporalities in our data, we build on Henri Bergson's theorization on time. The analysis of the conversations on technoscientific change illustrate how experiences of aging and the life-span are constituted in and through relations with human and more-than-human others. We theorized these connections of the personal and the collective as living temporality with two temporal logics: Intergenerational time involving other humans in the past, present and future, and evolutionary time that connects the aging body to other living beings and the planet. Within these articulations of the experience of time various alternative perspectives into what is considered as 'normal' aging emerged as counternarratives to biomedical models of temporal change. Methodologically, we show that as speculative thinking foregrounds experiential knowledge, it provides a vessel for unruliness and freedom that allows other types of aging futures to emerge alongside bioscientific ones. [ABSTRACT FROM AUTHOR]

The article explores the use of the symbol "God" as an index to the ground of being and depths of nature, drawing on the perspectives of Peirce, Tillich, and Abhinavagupta. It argues that theology need not be theistic and that the concept of "God" in religious naturalism should represent the ground of being and depths of nature. By employing Peircean semiotics, the article demonstrates how these philosophical theologians use the symbol "God" to refer to an indeterminate, non-personal, naturalistic ground of being. The comparison of the theologies of Śaṅkara, Tillich, and Abhinavagupta provides evidence supporting the hypothesis that "God" can be used as an index to the ontological ground of nature without implying a personal, agential understanding of God. [Extracted from the article]

The article explores Paul Tillich's critique of religious naturalism and the necessity of infinite transcendence for a theologically satisfactory religious ultimate. Tillich argues that religious naturalism fails to adequately capture the infinite distance between finite things and their infinite ground, leading to semantic superfluity. The article delves into Tillich's conceptions of supranaturalism, naturalism, and self-transcendent theism, as well as the dimensions of transcendence within religious naturalism. It evaluates Donald Crosby's Religion of Nature, highlighting his rejection of ontological transcendence and his emphasis on nature as self-grounding. The article concludes by discussing the implications of Crosby's work for philosophical theology and the importance of transcendence in religious thought. [Extracted from the article]

The article explores Ralph Waldo Emerson's mature transcendentalism, focusing on his metaphysical-ethical co-principles of fate and freedom. Emerson's Schellingian solution to fate involves a dialectical relationship between these principles, emphasizing their compatibility and interplay. The essay delves into the ethical implications of embracing fate and cultivating self-culture, highlighting the importance of confronting personal limitations, projecting ideals for self-development, and courageously committing to a process of self-cultivation in a morally significant universe. Emerson's philosophy offers a nuanced perspective on the dynamic interplay between fate and freedom, emphasizing the transformative power of embracing limitations and engaging with moral boundaries. [Extracted from the article]

Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the last book of The Consolation of Philosophy , Boethius develops his solution to the problem of divine foreknowledge and free choice. Interpreters standardly hold that this problem and his solution to it presuppose causal indeterminism. In this paper, I argue that Boethius, following a Neoplatonist view found in Proclus, is a causal determinist and compatibilist and maintains that God's providential knowledge ensures the occurrence of all the events he knows. This alternative interpretation offers a better fit with Boethius's text and its historical antecedents and provides resources to address the main criticisms of his solution. [ABSTRACT FROM AUTHOR]

In this article, William Cavanaugh responds to Brian Boyd's critique of Cavanaugh's use of Jacques Maritain's work in Cavanaugh's book Torture and Eucharist. The article reassesses Maritain's views on the state, the church, and the laity in light of Boyd's analysis, which accepts Cavanaugh's critique of Maritain on the state but rebuts aspects of Cavanaugh's critique of Maritain's views on the church and the laity. Cavanaugh accepts some of Boyd's rebuttals, such as his defense of Maritain's views on the formation of laity and the temporal authority of bishops, but Cavanaugh pushes back on others, such as Maritain's views of the relationship of ends to means and eternity to time. After discussing the differences among Maritain's context, the context of Pinochet's Chile, and the present context of the church in Latin America and Europe, Cavanaugh argues for a different form of Christian politics that rises from the grassroots rather than tries to sway elites. [ABSTRACT FROM AUTHOR]

In this article, the treatment of early Christian literature from before Origen in Ilaria Ramelli's monographs The Christian Doctrine of Apokatastasis and (co-authored with David Konstan) Terms for Eternity is subject to critique. When Ramelli claims that the early literature shared the idea of temporary punishment after death, thus forming the 'roots' of the doctrine of apokatastasis, a clear distinction between early and later concepts and interpretations is missing. The argument that αἰώνιος in eschatological contexts should not mean 'eternal', but rather 'in the world to come', is untenable, inter alia because this supposed sense of αἰώνιος would duplicate the same information in the phrase ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον (Mark 10:30). The article also demonstrates the incorrectness of Ramelli's arguments that the texts contain contrasting relations between the words αἰώνιος and ἀΐδιος and κόλασις and τιμωρία, respectively, with only ἀΐδιος indicating a strictly eternal future, and κόλασις a purifying temporary chastisement. These arguments contain a number of methodological errors: the meaning of words is not sought in the contexts in which they are used, and the possibility of stylistic variation is not taken into account. [ABSTRACT FROM AUTHOR]

Aquinas's account of angelic cognition presents an intriguing puzzle. Aquinas denies, for both theological and philosophical reasons, that angelic natural knowledge extends to future contingents. Yet Aquinas also insists, strictly for philosophical reasons, that angelic life is measured by a "discrete time" radically distinct from our physical universe's continuous time. How can two times share the same "now," such that what is future for us would also be future for the angels? Aquinas does little to address this problem, but I propose two possible solutions. Both solutions argue that angelic instants, like the instants of aeviternity and eternity, can be simultaneous with physical time periods, but only if the corresponding act aims at physical things. This means the angel cannot "skip" physical time, and so determinately aligns angelic instants with physical times. The solutions diverge over whether the extensionless angelic instant is simultaneous with the physical time period all at once, like God's eternity, or successively, thanks to a temporally extended simultaneity-relation. The first solution prevents angelic natural foreknowledge of what follows an angelic intervention, since intervention requires a new angelic instant. The second solution prevents angelic natural foreknowledge tout court by tying "all-at-once" simultaneity to causal knowledge, which is God's unique privilege. [ABSTRACT FROM AUTHOR]

This article explores the concept of Trinitarian ontology in the work of Thomas Aquinas. It discusses the influence of Augustine and the Cappadocians on Aquinas's thinking, particularly in relation to the relational dimension of the Trinity. The article also examines the relevance of these ideas for ecumenism and emphasizes the need for a new epistemology and understanding of the relationship between God and the world. Overall, the article suggests that Aquinas's Trinitarian ontology has ecumenical value and offers valuable insights into the nature of the Trinity. [Extracted from the article]

"The Trinity: On the Nature and Mystery of the One God" by Thomas Joseph White, O.P. is a book that delves into the Christian mystery of the Trinity. It explores the similarities between contemporary and medieval Trinitarian theologies, with a focus on the Thomistic tradition and the theology of St. Thomas Aquinas. The book also examines the connection between the immanent Trinity and the economic Trinity, as well as the relationship between philosophy and theology. It seeks to reconcile the return to the sources movement with Thomism, emphasizing the continuity between the New Testament, Church Fathers, and councils. Additionally, an article discusses the concept of living Thomism, which involves studying Aquinas' work in its historical and cultural context and applying it to contemporary issues. It argues for the importance of understanding the Trinity in a metaphysical framework and emphasizes the need for a balanced partnership between philosophy and theology. [Extracted from the article]

Copyright of Soter: Journal of Religious Science / Religijos Mokslo Žurnalas is the property of Vytautas Magnus University, Faculty of Theology-Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This document is a speech given by Pope John Paul II to the Pontifical Academy of Sciences. The Pope discusses the relationship between science and the Church, particularly in regards to the origins of life and evolution. He emphasizes that truth cannot contradict truth and encourages dialogue between the Church and science. The Pope also addresses the role of philosophy and theology in understanding evolution and affirms the dignity of the human person. He concludes by highlighting the importance of the Bible's message of life and invoking blessings upon the audience. [Extracted from the article]

In Søren Kierkegaard’s works, the relationship between the immutability of God and the concepts of time and motion emerges as a central theme. This paper examines how Kierkegaard reconciles the idea of an immutable God with the dynamic process of ‘coming into existence’. Through an exploration of Kierkegaard’s philosophical roots, this study elucidates his understanding of motion and change, delves into his ontological and metaphysical notions of time, and particularly focusses on the ‘moment’ as a synthesis that bridges the eternal God with the individual’s dynamical existence. Kierkegaard’s theory of divine immutability represents a genuine departure from traditional metaphysical thought; comparing his ideas with those of other philosophers would highlight the uniqueness of Kierkegaard’s approach. Contribution: This article aims to analyse the philosophical foundation of God’s immutability through a detailed interpretation of Kierkegaard’s writings, providing a new approach to understanding the movement and immutability of God.