Christian Anarchism

This article is the third author’s article on the political theology of Davor Dzal- to. It provides a comparative analysis of the key ideas of Dzalto’s political theology, which were left without consideration in previous articles. The first part of the article reveals similarities between Dzalto’s concept and the «mystical anarchism» of N. A. Berdyaev. In the second part, the author compares the concept of Jalto with the «sacred anarchy» of Athanasios N. Papathanasiou. The third part of the article is devoted to a comparison of Jalto’s ideas with the views of Pantelis Kalaitzidis. The next part reveals the similarities and differences between Dzalto’s «Christian anarchism» and E. Namli’s «open universalism». Next, the author analyzes the «politics of deification» of Aristotle Papanikolaou and answers the question whether Dzalto’s concept can be called «political Nestorianism»? As a result, the author comes to the conclusion that the approach proposed by Dzalto’s political theology makes it possible for theology to cease being an instrument of politics, and for the Church to move from the position of an object of politics to the position of a subject of politics, and at the same time to remain faithful to the Christian principles of freedom, love and peace.

Denne er artikel gengiver observationer og overvejelser vedrørende Jesus som Frelser i Etiopien i Mekane Yesus kirken og på Mekane Yesus Seminary. Blandt Etiopiske evangelikale artiklueres Jesus ofte som herre, hvilket i nogle tilfaelde leder til en praestationskristendom, hvor Jesus først og fremmest er en der skal adlydes. Dernaest belyses frelses sociale og etniske aspekter i Etiopisk kontekst, hvor det overvejes hvorvidt en påvirkning fra neopentekostalismen koblet med en ukritisk kontekstualisering fører til øgede etniske spaendinger. Ind dette kan Lutherske kernebudskaber om retfaerdiggørelse ved tro og korsteologi bidrage til vigtige korrektioner.

This is the second article by the author dedicated to the political theology of Davor Džalto. This article analyzes the central ideas of Džalto’s political theology. In the first part of the article, the author poses the question: are Džalto’s political views closer to Augustinianism or Thomism? And he gives the following answer: in the Dzalto’s concept greater similarity is found with the logic of St. Augustine. The second part of the article provides an assessment of the principle of «symphony of authoritys» in the conception of Džalto and compares it with the assessments of other contemporary orthodox thinkers. It is concluded that Džalto’s critical assessment of this principle diverges from the assessment given in the «Fundamentals of the Social Concept of the Russian Orthodox Church», but is closer to the assessments given by Archpriest. A. Schmemann, Archpriest. I. Meyendorff, S. S. Horuzhiy and P. Kalaitzidis. In the next part of the article, the author analyzes the theories of the Christian state of V.S. Solovyov and representatives of «radical orthodoxy» and compares them with the views of Džalto and other contemporary orthodox theologians. As a result, the author comes to the conclusion: Džalto’s assertion that the essence of Christianity and the essence of the state are so different that the state cannot be Christian comes into disagreement with the theories of V. S. Solovyov and representatives of «radical orthodoxy», but is in tune with the views of E. N. Trubetskoy, N.A. Berdyaev, B.P. Vysheslavtsev, Archpriest S. N. Bulgakov, Archpriest V. P. Sventsitsky, S. S. Horuzhiy and P. Kalaitzidis.

Kønnet er en gudgiven kærlighedsbærer. Det er artiklens udgangspunkt, som et grundlæggende billede og en teologiske tolkning af kønnet. Ud fra dette udgangspunkt formes en kritik af individualismen og formes et argument for, at den måde, som vi ser på kønnet, er vigtig for udformningen af den kristne kirke og det kristne fællesskab. Til slut reflekteres der over, hvordan den kristne sjælesorg kan hjælpe mennesker til at se kønnet i lys af Kristus

Dostoievski y, en particular, Crimen y castigo en la China Republicana (1912-1949), mostrando al lector la importancia que el escritor ruso tuvo para la intelectualidad de la época. Debido a la imposibilidad de realizar esta tarea sin un conocimiento básico de la recepción de la literatura rusa en el país asiático, se empieza ofreciendo al lector una detallada contextualización de la misma. A continuación, y tras analizar las vías a través de las cuales Dostoievski penetró en China, la atención se centra en dos cuestiones capitales: la importancia del anti-héroe ruso para la hermenéutica china y el carácter profético con el que Crimen y castigo fue leído por los revolucionarios. En el epílogo a este trabajo se reflexiona sobre las consecuencias históricas de estas lecturas.

Prædiken: Jesu autoritet
Odense menighed d. 1. oktober, 2022.

For lidt over 500 år siden sømmede Luther sine 95 teser fast på kirkedøren i Wittenberg og udfordrede kirkens autoritet. Johan Tetzels berømte ord var velkendte i området på det tidspunkt: ”Når pengene i kisten klinger, straks sjælen af skærsilden springer.” Luther var blevet overbevist om, at aflad var en bespottelse mod Gud, og han blev nødt til at sige noget. Indenfor blot fire år havde Luther været gennem en retssag, han var blevet ekskommunikeret og fordømt – af kirken. Men hvor stod han i sit forhold til Kristus? Var hans anklager mod kirken berettiget? Kirken var trods alt dem, der havde autoritet på det tidspunkt. De havde nøglerne. Har du nogensinde følt dig fordømt af kirken?

Prædikenmanuskript blev oprindelig skrevet til faget "Preaching from Revelation" på Andrews University, 2017. Oversat til dansk som prædiken i Aarhus Adventistkirke, 17. august, 2019.

William Blaken kaunokirjallis-kuvataiteellisen tuotannon huipentumana voidaan pitää nk. Albionin näyt-trilogiaa, johon lukeutuvat hänen luovuutensa keski- ja myöhäiskauden laajat eeppiset runoelmat: Vala, or The Four Zoas(1797-1804), Milton (1804-1808) ja Jerusalem - The Emanation of The Giant Albion (1804-1820). Tämän tutkielmani kirjoittamisen matkaa taittaessani olen keskittynyt pohtimaan muiden muassa seuraavia kysymyksiä: Mitä ovat Blaken Albionin näyt-trilogian syntyyn ja sisältöön vaikuttaneet intellektuaaliset lähteet ja miten hän käyttää/tulkitsee niitä? Miten Blaken Albionin näyt-trilogia heijastelee hänen oman aikakautensa ajankohtaisia yhteiskunnallisia olosuhteita 1800-luvun alkuvuosien Englannissa? Millainen on Blaken Albionin näyt-trilogian käsitys yksilön sielun ja koko yhteiskunnan pelastuksesta? Sivumennen vertailen tässä kirjoituksessani myös William Blaken Albionin näyt-trilogian runollisia ideoita Karl Marxin sosiologisiin ja filosofisiin oivalluksiin.  Tutkimusmetodini on aatehistoriallinen.

2024.

Extremists are exemplars. So Dr. Martin Luther King Jr. suggests in his famous "Letter from a Birmingham Jail." Extremists exemplify, represent, or actualize an ideal (or its antithesis) by embodying various virtues or vices. The question "is not whether we will be extremists, but what kind of extremists we will be," which extremists we will emulate. Initially disappointed to be dubbed an "extremist" by fellow clergymen in Birmingham, King came to embrace the moniker. In doing so, he identified himself with a long tradition of Christian "creative extremists" in love, justice, preaching good news, conscientious objection, and what he would elsewhere call "creative dissent," and "transformed nonconformity." For King, Jesus is the extremist for love par excellence: his commitment to radical love, nonviolent resistance, forgiveness, and righteous anger is best understood as an extension of the imitation of Christ motif among radical religious traditions in America. On this view, personal transformation is essential to and constitutive of the kind of radical socio-political revolution that could provide a foretaste of the Beloved Community.

The article examines references to baptism in the earliest forms of Christ religion. At the same time, it develops a new theory of religion based on Durkheim and the late Wittgenstein. It introduces the notion of the 'simpleton of the past' claiming that this figure functions parallel to the notion of the 'noble savage' in anthropology. In the study of past religion, it is generally claimed that religious representations correspond to belief assertions containing a proposition of an explanatory character. In dire contrast to such a view, I argue that also people in pre.modern societies and cultures oscillated between different epistemologies entailing distinct ontological expectations. Moreover, 'belief' does not amount to what it is generally thought to constitute. Rather, it represents an emotional investment into certain tenets constituting the fundamental ideals, norms, and values of the group. Hence, the emphasis lies on the emotional counterpart rather than the cognitive element per se, although the latter is not excluded. Finally, I emphasise that religion is all about what Popper called World 3.

Det er i år 1700-års-jubilæet for kirkemødet i Nikæa i år 325. Den nikænske trosbekendelse, der fastslog Guds Søns guddommelige væsen, er for eftertiden blevet kernen i læren om treenigheden. Men hvad har klassisk treenighedslære at sige os i dag? Det er det grundlæggende spørgsmål i aktuelle debatter om receptionen af nikænsk teologi.

Denne præsentation er en del af en foredragsserie præsenteret i HappyHand Ikast - Adventistkirkens genbrug 24. januar - 9. februar, 2025.

Hele serien kan hentes her: https://www.academia.edu/127513752/Foredragsserie_Bibelhistorier_mere_end_myte_og_b%C3%B8rnefort%C3%A6lling_1_9_

Emne: Bibelens historier - mere end myte og børnefortælling.
Velkommen til en rejse, hvor vi først og fremmest skal se på, hvem Gud er, og hvad han gør.

Bibelens første historier:
1. I begyndelsen skabte Gud: Godt, mindre godt eller såre godt?
2. Den store vandflod: Et midlertidigt opgør med ondskab
3. Abraham og Moses: Retfærdiggørelse ved tro

Løfternes tidsalder:
4. David - en tjenende konge: Forbillede på Kristus
5. Profeterne - et barn er født os: Den største overraskelse
6. Profeterne - på den dag: En ny begyndelse

Opfyldelsens tidsalder:
7. Jesus som Tjener: Se dér er Guds lam
8. Jesus som Herre: Han er ikke her, Han er opstået
9. Jesus som Konge: Han kommer igen

This short paper is an introduction to ecotheology. First, I discus the historical and theological context of ecotheology. Second, I introduce the contents of ecotheology. Third, I introduce the most common criticisms of ecotheology and its answers. Fourth, I present some constructive perspectives on the use of ecotheology as not only a part of Christian theology but as a prism for Christian theology all together.

This article is the third author’s article on the political theology of Davor Džal¬to. It provides a comparative analysis of the key ideas of Džalto’s political theology, which were left without consideration in previous articles. The first part of the article reveals sim¬ilarities between Džalto’s concept and the «mystical anarchism» of N. A. Berdyaev. In the second part, the author compares the concept of Jalto with the «sacred anarchy» of Atha¬nasios N. Papathanasiou. The third part of the article is devoted to a comparison of Jalto’s ideas with the views of Pantelis Kalaitzidis. The next part reveals the similarities and dif¬ferences between Džalto’s «Christian anarchism» and E. Namli’s «open universalism». Next, the author analyzes the «politics of deification» of Aristotle Papanikolaou and answers the question whether Džalto’s concept can be called «political Nestorianism»? As a result, the author comes to the conclusion that the approach proposed by Džalto’s political theology makes it possible for theology to cease being an instrument of politics, and for the Church to move from the position of an object of politics to the position of a subject of politics, and at the same time to remain faithful to the Christian principles of freedom, love and peace.

This is the second article by the author dedicated to the political theology of Davor Džalto. This article analyzes the central ideas of Džalto’s political theology. In the first part of the article, the author poses the question: are Džalto’s political views closer to Augustinianism or Thomism? And he gives the following answer: in the Dzalto’s concept greater similarity is found with the logic of St. Augustine. The second part of the article provides an assessment of the principle of «symphony of authoritys» in the conception of Džalto and compares it with the assessments of other contemporary orthodox thinkers. It is concluded that Džalto’s critical assessment of this principle diverges from the assessment given in the «Fundamentals of the Social Concept of the Russian Orthodox Church», but is closer to the assessments given by archpriest A. Schmemann, archpriest I. Meyendorff, S. S. Horuzhiy and P. Kalaitzidis. In the next part of the article, the author analyzes the theories of the Christian state of V. S. Solovyov and representatives of «radical orthodoxy» and compares them with the views of Džalto and other contemporary orthodox theologians. As a result, the author comes to the conclusion: Džalto’s assertion that the essence of Christianity and the essence of the state are so different that the state cannot be Christian comes into disagreement with the theories of V. S. Solovyov and representatives of «radical orthodoxy», but is in tune with the views of E. N. Trubetskoy, N. A. Berdyaev, B. P. Vysheslavtsev, archpriest S. N. Bulgakov, archpriest V. P. Sventsitsky, S. S. Horuzhiy and P. Kalaitzidis.

En præsentation om Bibelen - hvordan skal vi læse og forstå?

Da sagde han til dem: »I uforstandige, så tungnemme til at tro på alt det, profeterne har talt. Skulle Kristus ikke lide dette og gå ind til sin herlighed?« Og han begyndte med Moses og alle profeterne og udlagde for dem, hvad der stod om ham i alle Skrifterne. Luk 24,25-27

Der benyttes flere afsnit fra bogen Vejen til Kristus omkring bibelfortolkning.

Temadage 2024 i Odense og Ll. Nørlund adventistmenigheder

An English version of the presentations is available for download as well.
As presented at The Seventh-day Adventist Church Copenhagen, March 1, 2025.

1) From His Heart to Ours: How did Jesus read the Bible?
2) Principles of Biblical Interpretation: How do you read?

Παρουσίαση
Μολονότι ο Προυντόν δεν κατέχει πλέον τη θέση αυτή, τον 19ο αιώνα θεωρούνταν, και πιθανόν να ήταν, ο επιδραστικότερος θεωρητικός της δημοκρατικής και σοσιαλιστικής παράταξης. Η επανεμφάνιση στον σύγχρονο θεωρητικό αλλά και τον δημόσιο λόγο μιας σειράς εννοιών και ιδεών, όπως φεντεραλισμός, αμοιβαιότητα, αποκέντρωση, πλουραλισμός, εξισορρόπηση και ριζοσπαστική μεταρρύθμιση, κάνουν απαραίτητη την εκ νέου εξέταση και αξιολόγηση του έργου αυτού του σπουδαίου, αλλά και αντιφατικού, στοχαστή.
Τα κείμενα του τόμου συνθέτουν ένα μωσαϊκό το οποίο προσφέρει στον αναγνώστη μια εισαγωγή στο έργο του Προυντόν, μέσα από μια ποικιλία προοπτικών. Ο τόμος συμπληρώνεται από την πρώτη μετάφραση στα ελληνικά κειμένων του Προυντόν για τη διαλεκτική, την κατάργηση της πολιτικής και θρησκευτικής αυθεντίας και την οργάνωση της κοινωνίας στη βάση της αμοιβαιότητας. Ο αναγνώστης θα βρει επίσης ένα αναλυτικό χρονολόγιο για τη ζωή και το έργο του Προυντόν, καθώς και έναν εκτενή οδηγό πλοήγησης στη βιβλιογραφία. (Από την παρουσίαση στο οπισθόφυλλο του βιβλίου)
Περιεχόμενα
Πρόλογος των επιμελητών
ΠΟΛΙΤΙΚΗ ΚΑΙ ΟΙΚΟΝΟΜΙΑ
Κώστας Γαλανόπουλος
Η φιλοσοφική βάση του μεταρρυθμιστικού αναρχισμού του Προυντόν
Βάνα Καραφουλίδου
Κοινότητα και ομοσπονδία. Το χαμένο στοίχημα του Προυντόν
Γιώργος Δρίτσας
Καταμερισμός της εργασίας, μηχανή και ελευθερία στον Προυντόν
Αλέξανδρος Σχισμένος
Αναρχισμός και αμοιβαιότητα, οικονομισμός και σεξισμός. Αντιφάσεις μεταξύ του επαναστατικού και του συντηρητικού στοιχείου στο έργο του Προυντόν
ΚΡΙΤΙΚΗ ΤΗΣ ΙΔΙΟΚΤΗΣΙΑΣ
Διονύσης Ε. Δράκος
Η σύλληψη της ιδιοκτησίας στο έργο του Προυντόν
Λευτέρης Χουντουλίδης
Τι είναι ιδιοκτησία; Από την αγωνία των ορισμών στην εργασία των εννοιών του Πιερ-Ζοζέφ Προυντόν
Η ΜΕΘΟΔΟΣ ΤΟΥ ΠΡΟΥΝΤΟΝ
Νίκος Μαρούπας
Αναρχισμός όπως πραγματισμός. Η συμβολή του Προυντόν στη φιλοσοφία της εμπειρίας
Γιώργος Φαράκλας
Για τη σειραϊκή διαλεκτική
Γιώργος Σαγκριώτης
Το δικαίωμα του Προυντόν
Ο ΠΡΟΥΝΤΟΝ ΣΤΗΝ ΕΠΟΧΗ ΤΟΥ
Δημήτρης Φούφουλας
Πολεμικές των ονειροπόλων κατά τον μακρό 19ο αιώνα: Ο Προυντόν, ο Λερού και η επαναστατική συγκυρία του 1848
Γιάννης Μήτρου
Για την αισθητική του καλλιτεχνικού μέσου. Το αισθητικό και οι κοινωνικές του μετατοπίσεις στον Προυντόν
Γιώργος Μιχαηλίδης
Η αισθητική επανάσταση. Προυντόν και Βάγκνερ
Ο ΠΡΟΥΝΤΟΝ ΣΤΗΝ ΕΠΟΧΗ ΜΑΣ
Γιάννης Φλυτζάνης
Η πρόσληψη της θεωρίας του Προυντόν από τον Ανρί Λεφέβρ. Η προοπτική μιας ριζοσπαστικής δημοκρατίας και η διαμάχη με τους καταστασιακούς
Γιάννης Κτενάς
Κοινό, δίκαιο, φεντεραλισμός. Ο Προυντόν των Λαβάλ και Νταρντό
Ο ΠΡΟΥΝΤΟΝ ΣΤΗΝ ΙΣΤΟΡΙΑ ΤΩΝ ΙΔΕΩΝ
Έντουαρντ Κάσλετον / Edward Castleton
Πριν ο Θεός γίνει κακός. Ο Πιερ-Ζοζέφ Προυντόν και η πρόσληψη της γερμανικής φιλοσοφίας στη Γαλλία στα μέσα του 19ου αιώνα
ΚΕΙΜΕΝΑ ΤΟΥ ΠΡΟΥΝΤΟΝ
Γεγονότα κοινά σε όλες τις επιστήμες
Η κοινωνία χωρίς την αυθεντία
Απαλοιφή των κυβερνητικών λειτουργιών. Θρησκεύματα
Για το συνεταιρισμό, εντός της αμοιβαιότητας
Βιβλιογραφία
Χρονολόγιο
Βιογραφικά συγγραφέων

Επιμέλεια: Κώστας Γαλανόπουλος, Γιάννης Κτενάς, Γιώργος Φαράκλας

The claim that the resurrection of the unjust refers to a political or military rebellion probably strikes most Christians as outlandish, yet this paper will demonstrate that it is the original and proper meaning of the three texts generally accepted as referring to it (Dan. 12:2; John 5:28-29; Acts 24:15, as well as others that are often overlooked. The fourth text that is generally accepted as referring to it, Rev. 20:11-15, I will show is referring to a post-rebellion judgment and destruction of the victims of the rebellion, rather than to the rebellion itself.

Det tyske kejserrige var en sammenslutning af forskellige stater med en kejser i spidsen. Hver stat udøvede den højeste myndighed inden for sit eget territorium. Den kejserlige rigsdag, som bestod af alle fyrsterne eller de suveræne stater, lovgav for hele den germanske krop. Det var kejserens pligt at ratificere og anvende forsamlingens love, dekreter eller beslutninger. Ligesom Judæa, da kristendommen opstod, var i centrum af den antikke verden, var Tyskland i centrum af kristendommen og så på én gang mod Nederlandene, England, Frankrig, Schweiz, Italien, Ungarn, Bøhmen, Polen, Danmark og hele Norden. I Europas hjerte skulle livets princip udvikles. Dette hjertes slag skulle gennem alle kroppens arterier cirkulere det ædle blod, som skulle give liv til alle dets medlemmer.

Jesus avrättades av sin tids politiska makthavare för att han uppfattades som ett hot mot den religiösa och politiska ordningen. Den tidiga kyrkan utvecklade institutioner och ett socialt liv, ofta i konflikt med det romerska riket. Med tiden kom kyrkan dock att accepteras av det romerska riket och blev till slut en statsreligion. Det var början på en lång historia där kyrkan, eller kyrkorna, var sammanvävda med den dominerande politiska, sociala och kulturella ordningen. Men detta skavde alltid mot perspektiv och hållningar som man finner i Nya testamentet, både hos Jesus och i den tidiga kyrkans liv. Därför har det alltid funnits vad man skulle kunna kalla en sorts anarkistisk underström i de flesta kristna traditioner. Tar man Jesu liv och förkunnelse som förebild är det svårt att undvika frågor som kan leda till en sådan hållning. Det jag i detta kapitel kallar kristen anarkism syftar primärt inte på olika sekulära anarkistiska rörelser, utan på ett kristet anarkistiskt perspektiv på samhället, grundat i en specifik förståelse av Jesus Kristus. Sådana hållningar kan se olika ut beroende på vilken kontext man befinner sig i. I detta kapitel är fokus på det moderna samhället och den moderna staten. Man skulle kunna välja många företrädare för en sådan kristen anarkism. Som en ingång har jag valt att fokusera på Dorothy Day och Jacques Ellul.

Based on Athanasius' polemic against 'Arianism', I first discuss the basic features of Nicene theology, which in Torrance's presentation implies an emphasis on the objective rather than the subjective content of baptism. The fact that baptism primarily concerns an already existing, objective reality in Christ does not make its subjective side superfluous. This is illustrated with reference to the baptismal sermons by Gregory of Nazianz, who in the generation after Athanasius resumed the defense of Nicene orthodoxy. This is followed by some reflections on the epistemic content of baptism by Gregory of Nyssa, among others, who also made the correct understanding of the doctrine of the Trinity central to baptismal theology.

This book addresses how the Hopi became icons of the followers of alternative
spiritualities and reveals one of the major pathways for the explosive
appropriation of Indigenous identities in the 1960s. It reveals a largely
unknown network of Native, non-Indian, and neo-Indian actors who spread
misrepresentations of the Hopi that they created through interactions with
the Hopi Traditionalist faction of the 1940s through 1980s. Significantly,
many non-Hopis involved adopted Indian identities during this time,
becoming “neo-Indians.”

The late Roman emperor Constantine is considered the founding father of Christendom . Yet, the very victory over his rival, Maxentius, that established Constantine’s reign and that began Rome’s adoption of Christianity was one of “extraordinary cruelty” even by Roman standards . According to panegyrics, Maxentius’s defeated and disfigured body was paraded in the streets and mocked as that of a slave girl. Thus, the desecrated corpus of the figurative slave girl was in a way the foundation of Christendom.

Augustine of Hippo in “City of God” would inscribe the benevolent discipline of the slave body in political theology, now with an added spiritual imperative on the shoulder of the Roman paterfamilias to secure, by means of “word or blow”, eternal life for the slave . Thus, under the paternalist logic of the imperial household, the body is a site of domination and discipline. The household’s objectives run counter to that of humanity, agency, and formation for the enslaved, penetrated, and feminized.

This essay explores the re-inhabitation and reclamation of the colonized body in political theology. If the patriarchal household as a nexus of sexual and intimate relations is a microcosm embodying the larger “city” and public realm, then what does the sexually and socially “transgressive” household as a nexus of anarchic human relations enact? How does one practice the un-discipline of the body, and can a "politia" of community and peoplehood develop from this starting point?  Engaging with decolonial and theological scholarship, I explore the process of constructing a theology of collective corporeal liberation.

So-called "negative" or "apophatic" theology was a staple of early Christianity, but its aim and function was in many cases Christological. Statements about the ineffability and incomprehensibility of God were often made to emphasize the need for revelation through Christ. The paper was presented at Collegium Patristicum Lundense and Teologisk Forening, Aarhus.

Qalang Smangus is an aboriginal village in Taiwan which has been organised as a collective. Observing that this community is under-represented in scholarly literature in general, and anarchist literature in particular, this article describes the history and formation of Smangus, makes a case for identifying it as an intentional Christian anarcho-collectivist community, assesses its success, and identifies its current and future challenges. The article concludes with a call to action for anarchist scholars to study Smangus further as an example of successful aboriginal anarchism.

Аннотация: Автор предлагает новый взгляд на православную традицию. Свободное православие-это новая методология восприятия и реализации православной традиции в противовес каноническому православию современных патриархатов, находящемуся в кризисе идейной и психологической самоидентификации. Ключевые слова и словосочетания Свободное православие, каноническое православие, традиция, методология, властные структуры, православный империализм, община, город, наслоение епископий. Free Orthodoxy, canonical Orthodoxy, tradition, methodology, power structures, Orthodox imperialism, community, Christianity in the city, layering of eparchies, Orthodox Holy Canons as Common-law precedent.

本文從跨文化傳播與翻譯的視角，探討19世紀俄國革命者書寫的《地下的俄羅斯》以及其所描述的「蘇菲亞」形象，如何在日本的政治小說《鬼啾啾》、歷史學術著作《近世無政府主義》、中國的小說《東歐女豪傑》、傳記〈俄國虛無黨女傑沙勃羅克傳〉等著作中，因應著國家面臨的現代政治轉型而不斷被轉化。本文分為四個部分，第一部分討論俄國革命者司特普尼亞克撰寫《地下的俄羅斯》的動機、策略，以及「蘇菲亞」在其著作中的形象與意義；第二部分探討日本民權運動家宮崎夢柳改編的《鬼啾啾》所呈現的「蘇菲亞」形象；第三部分探討歷史學者煙山專太郎《近世無政府主義》內「蘇菲亞」的形象轉化；第四部分聚焦中國知識人根據日人著作所譯述的「蘇菲亞」形象的特色和政治意義。追索「蘇菲亞」的事蹟及其形象的源流，當更能清楚勾勒其形象在數種文化脈絡中的意義轉化，同時也能呈現在19世紀末至20世紀初全球化脈絡下政治宣傳、文化詮釋與象徵彼此交織的圖景。

Christadelphian Scripture Study Service properly upheld, reveals its true strength. The purpose of the following pages is to restate and highlight that strength. THE PILGRIM STATUS OF THE ISRAEL OF GOD In his opening salutation to "the strangers scattered abroad" the Apostle Peter clearly defines the status of the True Israel (1 Pet. 1-2). His first Epistle was addressed to his brethren in Christ among the Jewish Diaspora (the word translated 'scattered' in the salutation) who were suffering persecution on account of their beliefs. Peter describes them as "strangers", using the Greek word parepidemos, which is formed by the preposition para, indicating something in close proximity and generally meaning, "beside, or alongside of"; and epidemos, from epidemeo, signifying "to sojourn as a stranger among another people" (Acts 2:10; 17:21). Thus, parepidemos means as Grimm-Thayer define it, "One who comes from a foreign country into a city or land to reside there by the side of the natives; hence a stranger, sojourning in a strange place, a foreigner". The same word is translated "pilgrim" in 1 Pet. 2:11. A pilgrim spiritually defined is one "journeying through life as a stranger in this world" (New Imperial Reference Dictionary). In the same verse (1 Pet. 2:11) the word "stranger" is the Greek paroikos, signifying "a sojourner, an alien" (Liddell & Scott); "a temporary resident" (Young); "a stranger, foreigner, one who lives in a place without the right of citizenship" (Grimm-Thayer), as may be seen from its use in Acts 7:6 ("sojourn"); Acts 7:29 ("stranger"); and Eph. 2:19 ("foreigners"). The verb paroikeo is similarly used in Luke 24:18 ("stranger"), and Heb. 11:19 ("sojourned"). The words parepidemos ("strangers", "pilgrims") and paroikos ("stranger") describe the true pilgrim. One who is always, wherever he dwells, absent from his own land, but who will one day come to his own land-the land of his inheritance. Wherever the terms "stranger and pilgrim" occur in scripture this fact is borne out-see Heb.

Nogle tror åbenbart, vi opnår sikkerhed og klarhed og en bedre medieverden ved at udmønte de grundlaeggende journalistiske vaerdier i etiske regelsaet. Men det er en misforståelse. Regler af den slags er enten varm luft eller snaerende bånd, og så passer de naesten aldrig på situationen. Det er analyse og refleksion og diskussion af konkrete tilfaelde, der flytter noget.

The encyclical by Pope Francis, Laudato Si': On Care for Our Common Home is not only unique in content, but also radically different from previous papal documents, firstly because it is the only encyclical addressed to the whole of humanity, and not exclusive to the community of believers; secondly because, demonstrating a profound understanding of the magnitude of the ecological crisis, already brought to the fore by John Paul II (in Redemptor Hominis, 1979, and in Peace with God the Creator, Peace with All Creation,1990) and Benedict XVI (in Caritas in Veritate, 2009), it challenges all readers, with a palpable sense of urgency, to adopt a different mindset and embrace a radical new lifestyle. The prophetic challenge contained in the encyclical calls for drastic changes in societal and cultural aspects of life, in political and economic structures, in technological and educational approaches. Citing the Earth Charter of The Hague, 2000, it calls for a new beginning, an awakening to the reverence for life (LS 207) and it culminates with the call for ecological conversion (Ch.6, part III), advocated as the basis for change in the way humans treat the environment and one another, giving reason for hope for the restoration of this ailing planet.

Den menige kristne har ifolge toregimentelaeren ikke et egentligt politisk embede eller ansvar, men skal blot undergive sig ovrigheden og eventuelt gore tjeneste under ovrigheden. Menigmands embede er at adlyde. Denne opfattelse harmonerer darligt med vor tids demokratiske styreform, hvor enhver borger har et politisk ansvar. Hvis vi nu anser den demokratiske styreform for at vaere et umisteligt gode, bliver sporgsmalet, om vi helt skal opgive toregimentelaeren, eller om det er muligt at omforme den sadan, at den passer til vor tids styreform. I artiklen argumenteres der for, at toregimentelaeren rummer komponenter der betyder, at den med et forholdsvis enkelt greb kan opdateres saledes, at den giver basis for, at kristne i vore dage har et generelt politisk ansvar.

Επειδή δεν μπορούμε εμείς οι σύγχρονοι Επικούρειοι, να δεχτούμε αυτό που πιστεύουν όλες αυτές οι κοσμοθεωρίες. Κοσμοθεωρίες που σκοπό έχουν την ποδηγέτηση του κάθε ένα από εμάς. Κοσμοθεωρίες που πιστεύουν, χωρίς την ανάλογη λογική επεξεργασία, ότι ο άνθρωπος γεννιέται από την φύση του καλός. Γεννιέται, λένε, αγαθός και ότι αποκτά όλα αυτά τα κακά χαρακτηριστικά που του δημιουργούν την απανθρωπιά, παρασυρόμενος από την κακία του κόσμου. Και όλα αυτά ανήκουν προφανώς στη φαντασία των κοσμοθεωριών. Αυτή η φαντασία μπορεί να είναι ένας αόρατος σατανάς κατά τους θρησκευόμενους. Μπορεί να είναι από την μοίρα του κάθε ανθρώπου, που πολλοί λένε πως εκφραζόμενη, είναι ο χαρακτήρας του. Είτε μπορεί να είναι από τον τρόπο ζωής του στο σημερινό καπιταλιστικό σύστημα. Αλλά όλες αυτές, είναι για εμάς, αλλοτριωτικές κοσμοθεωρίες. Κοσμοθεωρίες που έχουν φέρει τον κόσμο στον πρωτογονισμό, όσον αφορά τις σχέσεις του. Σχέσεις οι οποίες στηρίζονται είτε σε μία Πλατωνική ανοησία, όπως οι ιδέες με συνέπεια να αγαπώ κάτι όπως είναι. Είτε σε μία στωική θεώρηση των πραγμάτων όσον αφορά την μη αλλαγή της μοίρας μας. Είτε σε μία Αριστοτελική στιγμιαία ευτυχία που εκφράζεται στη σημερινή εποχή με το χυδαίο υλικό συμφέρον που είναι τα χρήματα. Για εμάς και την επιστημονική κοινότητα ο άνθρωπος γεννιέται και διαμορφώνεται. Γεννιέται με διάφορα χαρακτηριστικά αλλά διαμορφώνεται ανάλογα με την εποχή, τον συρμό, τις ανάγκες, το οικογενειακό περιβάλλον, την αντίληψή του κ.α. Έτσι σε εκείνο που θα μπορούσε να επέμβει καταλυτικά, αν θέλει να βρει την ευδαιμονία του, είναι στον διαμορφωμένο χαρακτήρα του από τις περιστάσεις που είπαμε. Ναι όντως μπορεί να αλλάξει τον χαρακτήρα του και να τον προσαρμόσει στην δεοντολογία μιας παρέας Φίλων. Μπορεί, ας πούμε, από τσιγκούνης που είναι να γίνει πιο γενναιόδωρος, πιο γαλαντόμος.