After the philosophical turn to relationality


According to aristotle, to make an affirmation(Or negation)Requires combining a substance such as"The man"With a predicate that fits into one of the other late glories such as running.He introduced a distinction between"Primary"And"Secondary"Substances. PrimarySubstances are particular things like an individual person. SecondarySubstances are species to which the particular thing belongs.

Aristotle views led to the western philosophy that the relations of a thing to other things are not essential to defining or knowing what that thing is" (P 15).This probably explains the individualistic society and the separation of the substance from the relations.The 17th century was a time of rigorous debate on the nature of and distinction between primary and secondary qualities.

John locke explains that the primary qualities of"Body"That produces simple ideas in us are solidity, extension, figure, motion or rest and number.He includes colors, sounds and tastes among secondary qualities.Hume in his"Enquiry concerning human understanding" (1748)Argues that anything we say about substances is merely habit or convention because we cannot know or say what the thing is.

Kant on the other hand believed that the time was ripe for revising the aristotelian categories and the relative importance of substance and relations.He suggests that the"Transcendental stature of human reason yield intuitions by means of sensitivity and give rise to concepts through the understanding" (Pg20).This means that the categories of relation"Are forms through which the human subject understands a thorough going reciprocity in the field of phenomena" (Pg.20).

Later we had hegel who challenged the basic separation between the categories of substance and accident.For hegel, both substantiality and accidentality refer to determination.The total or the whole:This whole is neither"Being"Nor essence".On relationality and development psychology, calvin argues that knowledge of self and knowledge of god are linked.

Robert kegan describes the evolution of the self as developing through set stages called"Evolutionary truces".He speaks of five orders of consciousness each evolving to take as object what was previously lived or experienced as subject(Pg 43).Of interest is the fifth order or postmodernism which he distinguishes into two parts, the deconstructive and reconstructive.Both apparently point to the limits of knowledge to the"Acknowledged ideological partiality of every discipline and theory".

Traditional fiduciary and the development of a modernist fiduciary structure

This introduces the study of integration of psychology and theology.This would involve a reflection of one's philosophy and reflect how it relates to another.Traditionally it was argued that there are serious conflicts between contemporary science and religious beliefs.The belief was that science and theology make rival claims about the same domain and one has to choose between them.

Loder argues that practical theology should be guided by the relational logic of incarnation and redemption which should be at the heart of practical theology both methodically and materially.Loder also believed that the relationality disclosed in the god man is a basic hermeneutical category and that each individual is called to appropriate this relationality existentially through inward passion.It is argued that spiritual transformation may occur at any development stage.This does not come with cognitive knowledge for a person may compose the world out of a more complex fiduciary structure but have no positive relationship to god.

Discussing human existence, loder explores the human longing for drive towards transformation of the self, a dynamic process that operates within what he calls the four"Dimensions"Of human existence;The lived world, the self, the void and the holy.He argues"That being human entails environment, self hood, the possibility of not being and the possibility of new being.All four dimensions are essential and none of them can be ignored without decisive loss to our understanding of what is essentially human" (Pg 65).

The element of the fear of god is discussed which falls under two categories.On the one side the fear of god is diminished or denied while on the other side there is overemphasize of the fear of god"That we are led to imagine an angry deity who can hardly wait to punish us" (Pg 71).

He suggests that the divine person and the divine relation are mutually constitutive. "We long to know and be known of god, to love and be loved of god.We strive to be united with god, to find peace in our troubled lives" (P 92).Because we are"From god, through god and to god" (Pg92)Our relationship with god is lost when we try to establish our won identity by self effort.

Anthropology and michael kors online outlet theology methods

In discussing anthropology and theological methods, shults discusses the theologian scheiermacher who viewed self consciousness as constituted by the relational unity of reciprocal elements or poles.Self consciousness would be the reciprocal relational unity of the two elements.Though the"Potency of one element may be stronger than the other, the relationality between them cannot be eradicated.Scheiermacher insists that one must never contradict the feeling of absolute dependence which is presupposed.The insistence that all things are equivalently and absolutely dependent on god is rooted in the turin doctrine of creation and preservation but consistently maintained beyond them(Pg 108).

In anthropology and the trinity, shults discusses barth and pannenberg who both"Assert that a human being is essentially constituted by a specific form of relationality and both develop models of imago dei in which relationality that constitutes humanity is structurally analogous to the constitutive relations of the triune god" (Pg 117).The two have differences in their approaches in that barth proposes"I thou encounter"As the content of the analogy between god and humanity.

Pannenberg takes a different approach in relating anthropology to theology contrasting his method to that of barth.For him it is the individual person's determination as a self.He begins with human existence which he believes cannot be explained without the"Religious thematic of openness to the infinite" (Pg 122).Barth on the other hand emphasizes that we cannot speak appropriately about human beings generally until we see that the humanity of"This man"Jesus christ reveals the real essence of humanity.

He treats humans as the"Creature of god"And then as the"Covenant partner of god" (Pg 121).The two however agree that systematic theology begins its task with the witness of scripture and specifically with the"Discussions that led to the formation of the michael kors australia doctrine of the trinity" (Pg 123).

Shults also discusses anthropology and christology in particular the anhypostasis enhypostasis formula.Apparently the formula aims to express the"Doctrine that the human nature of jesus has no substance apart from the union with the logos, but that it has its being only"In the subsistence of the incarnate son of god" (Pg 140).He states that his mission is to"Identify plausible and compelling ways to conserve the living intuitions of the biblical traditions by liberating their illuminative power through discourse with contemporary anthropological self understanding"Pg 163.The goal is not only reforming but also reformative.

The task of theological anthropology is to mark the continuity and differences between human creatures and the rest of creation. "A major part(And sometimes whole)Of the christian answer to the question of human uniqueness has always had to do with knowing" (Pg 164).This assertion does not however mean that all are rigorous students nor that all seek knowledge for altruistic reasons, but simply that personhood is characterized by yearning to render things intelligible.

Two questions guiding western theology on human nature are(1)How are the substance of the soul so related in an individual human being that together they constitute one's personal identity?Secondly, how do the faculties(Or powers of the soul)Work together among themselves or control the body.Pg 166 167.In aristotle theology, the soul is the"Form of the body"And so the two cannot be separated easily.For plato, the material body is prison of the immaterial soul which strives to be free from the body and return to the realm of the forms, form which it has fallen.

Christianity has struggled with these views in line with biblical assertion that"Bodily death is not the end of the conscious life with god" (167).Augustine adopted neoplatonic anthropology to defend being in the resurrection of the soul and an"Intermediate"State after death.Boethis adopting augustinian theology defined a human person"As an individual substance of rational nature"Pg 168.This then became the western view of human persons.

According to shults in the last two centuries, biblical scholars have increasingly moved toward a consensus that both the hebrew bible and the new testament provide a holistic model of a human person.On the doctrine of sin, sinning is understood in the context of its relation to the general human longing for goodness.Different views on how the theory of original sin was imputed to the west are discussed under this topic.

Petagius a british monk and theologian was passionate about urging fellow christians toward virtuous living with most of his writings aimed at motivating believers to pursue righteousness.This was a difficult task as he was dealing with people who believed michael kors sale australia that it was impossible to avoid sin.Pegasus however, was of the view that"Will"Was indeterminate, in other words, humans are not born with a tendency toward virtue or vice.Sin is therefore essentially"Voluntary"And emerges freely as an act of the will.

This divinely created being is capable of choosing not to sin.Augustine disagreed with this view on the basis that the teaching opened the"Door to the possibility that righteousness could be achieved by human effort alone through the power of its natural virtue"Pg 197.He argued that by human connections to adam, the human creature and"All its agential functions are essentially sinful and corrupt"P 196.The western world eventually adopted augustine theory with variations.

20th century proponent of the Doctrine is Jonathan Edwards.Edward sees reason as the"Highest faculty of the human soul"Which ought to govern the other faculties.This is an area that shults sees as creating challenges and opportunities for addressing.According to him, reforming theological anthropology will require that we follow augustine not by repeating exactly what he said, but by doing what he did.

That is to say, articulating the illuminative power of the gospel by engaging contemporary scientific and philosophical understanding of human agency pg207.Strangely, he suggests that"One can accept the illuminative force of evolutionary hypothesis without denying the heart of the doctrine of the original sin. "One would have to ask why something out of scripture is to be used to illuminate scripture.One should have thought that scripture illuminates science.

On the doctrine of the Image of god, shults addresses the issue from the point of trying to understand and explore the uniqueness of human being in light of the biblical claim that our existence as humans has to do with uniting with god.The classical interpretation of the"Image"Was that the image was connected to both Human reason and to human righteousness.When the implication is that"Human reason"Was what was affected then it appears that the image of god was intact, but man's reasoning was distorted.

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