Home  About us  Contact
 

Holy Scripture (holy + scripture)

Distribution by Scientific Domains
Humanities and Social Sciences100%

Selected Abstracts

Kepler's search for form and proportion

RENAISSANCE STUDIES, Issue 1 2001
A van der Schoot
Kepler's discovery of the courses of the planets did not result from his mechanical intuition: it was not before Newton that his discoveries could be read in the context of classical mechanics. Kepler's own intentions were more in line with Renaissance Platonism: he sought to reconcile the Holy Scripture with Copernican revolution and found an answer to his questions in Plato's Timaeus. His research into the phenomena of growth and procreation in earthly nature was guided by the same yearning to fathom the formal cause which also directed his astronomical research. He singled out one proportion as the divine symbol of procreation: the golden section. Aside from Pacioli's Divina Proportione, Kepler's writings present the only original thoughts about this particular proportion which were published before the nineteenth century. The Mysterium Cosmographicum is still suffused with the spirit of the Renaissance, but in some of his later writings we can trace the dawning of the new mechanistic era. [source]

Revelation, Scripture and Tradition: Some Comments on John Webster's Conception of ,Holy Scripture'

INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2004
Gavin D'Costa
I argue that finally Webster's arguments fall short of what he wants to preserve: that in holy scripture we are confronted by God's Word, interpreted through his Spirit. It falls short precisely because the authoritative role of tradition is underplayed. Internal to Webster's argument the conceptual priority of sanctification to inspiration is called into question. I approach this criticism of Webster from a close inspection of his treatment of the Roman Catholic position on the matter. [source]

Neoliberalism and Reclaiming a Theology of Economy

INTERNATIONAL REVIEW OF MISSION, Issue 386-387 2008
Ton Veerkamp
The article clarifies the notion of neoliberalism and traces it back to the origins of liberalism in the civil revolutions of the 17th, 18th and 19th centuries. New in neoliberalism are not its economic doctrines and underlying philosophy, viz. utilitarianism but the global social situation. The bourgeoisie has lost its counterforce and its doctrines no longer have to compete for recognition: they represent a creed, a new gospel. The article unveils the free-market doctrine of neoliberalism as an ideology. The theological part of the article begins from the first commandment as the guideline and quintessence of all theology. Crucial for the socio-economic implications of the Ten Commandments is, "Do not covet". The Torah and the prophets can be summarized in two interdictions: one relates to slavery and the other to accumulation. Holy scripture excludes the private ownership of the means of production and the accumulation of socio-economic power. It is clear that the accumulation of economic power is leading in our time to the exclusion of increasing numbers of human beings, i.e., to a new slavery. Therefore, a theology of economy must contradict the creeds and practice of neoliberalism. [source]

Revelation, Scripture and Tradition: Some Comments on John Webster's Conception of ,Holy Scripture'

INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2004
Gavin D'Costa
I argue that finally Webster's arguments fall short of what he wants to preserve: that in holy scripture we are confronted by God's Word, interpreted through his Spirit. It falls short precisely because the authoritative role of tradition is underplayed. Internal to Webster's argument the conceptual priority of sanctification to inspiration is called into question. I approach this criticism of Webster from a close inspection of his treatment of the Roman Catholic position on the matter. [source]

Eschatology, Anthropology and Postmodernity

INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2000
John Webster
Christian theology, and thus theological anthropology, is responsible to the gospel announced in holy scripture. It is therefore responsible in the current postmodern context, but is not responsible to that context. A genuinely theological Christian anthropology and eschatology must be articulated in the face of the postmodern hostility toward teleological renderings of history and the postmodern dissolution of the self. What is required is an eschatology that is properly christocentric, promissory, and prayerful, and an anthropology that is informed by such an eschatology. A proper articulation of these doctrines provides an account of good, true human action within the space between the first and second advents of Jesus. [source]