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Franciscan insights into a holistic view of the natural world has long been recognized and, indeed, is central to the intuitive vision of Francis of Assisi. The brother/sisterhood of creatures, intrinsic worth and goodness of the cosmic order, innate qualities of ‘beauty’ and harmonious juxtaposition characterized by relationship are all centred on the perception of a kind of radical image-likeness that extends, not only to humanity, but to the entire natural (and supernatural) order of being. In a way uncompromisingly true to the insight of the Founder, Bonaventure articulates a theology of Creation that encompasses the best that the newly positive ethos of his 12th/13th century milieu could offer within the very specific context of the Franciscan tradition.
This course will examine aspects of Bonaventure’s work pertaining to creation extending from the broad milieu encountered in his thirteenth-century context to specific, key, areas of his speculative thought. Always grounded in scripture, the Seraphic Doctor, nevertheless, employs an impressive array of intellectual and affective tools in order to articulate a theology/spirituality of creation that extends from an integrated metaphysics to careful consideration of the many particulars that comprise the natural world; centred on, and deriving, both existence and meaning from the truism that God is, indeed, Love.
The name which designates the book has not always been the same through the centuries. The name « Tobiah » in English or « Tobie » in French comes from the Latin Vulgate which gives the same Latin name, Tobias, to the father and the son. It has been used in the past decades but is generally no longer in use.
The Creed (divided in 12 parts) I. Introduction II. I believe – we believe III. In one God, the Father Almighty IV. The Maker of Heaven and Earth V. I believe in one Lord Jesus Christ VI. By the power of the Holy Spirit he was incarnate… VII. For our sake He was crucified… VIII. He rose again on the third day… IX. He ascended into heaven… X. He will come again in glory to judge… XI. I believe in the Holy Spirit… XII. I believe in one, holy, catholic and apostolic Church Conclusion
The principal aim of the course will be to furnish an appreciation of Johannine literature as Good News, with particular reference to the theological perspective of the author. The course will further aim at providing a basic familiarity with, and a critical assessment of, contemporary critical thinking on the Johannine writings, particularly the Gospel of John. To this end, the course will treat the main theological and Christological themes firstly of the Gospel. Particular attention will be given to the themes of Temple, Light, ans Life in the Book of Signs. The book of Glory will be similarly considered in the light of a comparative study with the Passion Narrative of the Synoptics.
This course is divided into six sections. The first section – What is Philosophy? – deals with the problems surrounding any definition of the discipline and looks at various ways of thinking about it. The second section – Why Study Philosophy? – distinguishes some general types of reasons, and then examines reasons for studying philosophy. Section three looks at the relationship of philosophy to theology. It distinguishes different ways in which they might relate, and gives a historical survey of that relationship. Section four – Main Areas of Philosophy – introduces the main branches of the subject and gives a preliminary account of them. Section five, Presocratic Philosophy, looks at the earliest Greek philosophers and at how philosophy developed from myth. It examines two key issues: the problem of ‘appearance and reality’ and the problem of ‘the one and the many’. The final section introduces the student to Socrates. It presents the life and death of this iconic figure and examines the political intrigue surrounding his death and his own account of his philosophical vocation.
More than fifty years have passed since the opening of the Second Vatican Council, a pastoral Council; which, according to Pope John XXIII, had the concern, “that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.” The Council itself opened many doors and tried to present a renewed way of living the faith, it launched a call for holiness.
In its (dogmatic) constitutions, decrees and declarations, many important issues were treated;including the understanding of communion, collegiality, revelation, ecclesiology, Mariology, liturgy, the relation between the world and the Church, the role of the consecrated life, as well as the relation towards other religions. The joyful call voiced by the participants of the Council has not been easy to realize.
Soon after the end of the Council, a real struggle arose about the way to interpret the points proposed by the Council. The hermeneutic question became the key question for an authentic understanding. According to Pope Benedict XVI, the problems in its implementation arose from the fact that there were two contradictory hermeneutics which quarreled with each other. The hermeneutic of the so called “discontinuity and rupture”, has caused confusion, splitting the Church; the other “hermeneutic of reform” has brought many fruits. Therefore, the question of the right interpretation became one of the most important issues.
In its opening, this course offers an overview of the most important documents and goals of the Council. It throws light on the most essential topics, based on the letter of the documents themselves. The second part will be dedicated to the hermeneutic issue, the question of how to interpret and to value the different documents. Furthermore, it offers a perspective which can become the key for the new evangelization.
According to Balthasar, in God, there is a triple k enotic intra-trinitarian relationship. The first kenosis consists in the Father dispossessing himself of his divinity and giving it to the Son. This divine act brings about the procession of the Son as the second possibility of being in one divine nature. The second kenosis comes about from the fact that the Son can be consubstantial with the Father only in his own self-emptying. The response of the Son to this substantial possession of the divinity is an eternal eucharistia which is as disinterested as the original gift of the Father. Proceeding from the two as their sub sistent ‘We’ is the Spirit who can be God only in his sealing as ‘Person’ this identical self -emptying in the Father and the Son since he is the proclamation and effusion of the love of the Fa ther and the Son. This makes the third kenosis. In sum, the Father’s kenosis to the Son, a nd the kenosis of the Father and the Son to the Holy Spirit correspond to the very essence of G od which can only be love.