Doctrine of Creation

I N A RECENT ESSAY CONCERNING THE DEARTH OF TRINITARIAN INFLUENCE ON THE theology of creation, Colin Gunton argues that the only way of adequately articulating the relation of Creator and creation is to speak about Trinity and creation. Since in the west the doctrine of creation has generally been formulated without the notion of personal relation on which the doctrine of the Trinity rests, the relation between God and cosmos has inevitably been misconstrued in one of two forms, both of which have unacceptable consequences. The first form, under Aristotelian influence, has God and world related as cause is to effect. In this way of thinking, the world's dependence on God is upheld, but this obvious truth is secured by the sacrifice of creaturely autonomy. In fact, this "God as cause" model, when pushed to its logical limit, results in pantheism. The second way of 254

In this American Atheist article of July 1992, readers will find a detailed description of the four-room “Graduate School” of the Institute for Creation Research that offers MS degrees in Biology, “Astro/Geophysics,” and other advanced sciences. (Each science has its own classroom with research laboratory nook.) In addition, they will learn about Creation Science World Meetings and be introduced to the major leaders and thinkers of the “Wild, Wild, World of Creationism”—including the thinkers of such profound thoughts as:
The “stars” associated with the solar system, such as the planets and asteroids (and it should be remembered that the term “star” in Biblical usage applies to any heavenly body other than the sun and moon) would be particularly likely to be involved, in view of the heavy concentration of angels, both good and evil, around the planet Earth. (Henry Morris, President, Institute for Creation Research)
A second possible thing that creationists might look for is some kind of an instrument that will detect darkness. It is my conclusion, based on [scripture] that darkness is a positive thing. (Richard Niessen Professor, Christian Heritage College)
If God cannot be taken literally when He writes of the rising of the sun (S-U-N), then how can one insist that He be taken literally when writing of the rising of the Son (S-O-N)! (Professor Gerardus Bouw, Baldwin-Wallace College)
We really have dinosaurs today, without any question. You just need the right weather conditions, as I see it, to get huge creatures. And in the ocean, of course, we have huge creatures. … This is where the plesiosauruses seem to be today, and perhaps also this fire-breathing dragon is still down there — very rare, but occasionally there. (Rev. Walter Lang Founder, Bible-Science Association)

Most authors think that De docta ignorantia is an epistemological work. In this article I attempt to prove that this book is also an ontological work and to reveal that Nicholas of Cusa is one of the few western authors who, assuming the calcedonian dogma, reject the thesis of analogia entis. For the cardinal Nicholas of Cusa any other mediator besides Jesus Christ is a false and misleading one.

本文旨在论证，《创世记》第一章所描绘的创世行动，其本质并非一份基于表现的“契约”（Contract），而是一场由三一上帝以其绝对主权、单方面、恩典性发起的“盟约”（Covenant）序曲。通过分析创造的发起方式、内在逻辑与高潮（人的被造），本文将揭示创造本身就是一场奠定“关系”而非“交易”根基的神圣行动。本文将批判一种在当代文化与神学思想中隐性存在的、将神人关系“契约化”的倾向，并重申，一个正确的、基于盟约的创造论，对于我们理解堕落、救赎以及基督徒生活的本质，具有不可动摇的奠基性意义。This paper aims to argue that the act of creation depicted in Genesis 1 is not, in its essence, a performance-based "contract," but rather the overture to a "covenant," unilaterally and graciously initiated by the absolute sovereignty of the Triune God. Through an analysis of the initiation, internal logic, and climax (the creation of man) of the creative act, this paper will reveal that creation itself is a divine action that establishes a foundation of "relationship" rather than "transaction." This paper will critique a tendency, implicitly present in contemporary culture and theology, to "contractualize" the divine-human relationship. It will reaffirm that a correct, covenant-based doctrine of creation is of unshakeable, foundational significance for our understanding of the Fall, redemption, and the very nature of the Christian life.

In Dante's Divine Comedy, the "crystal sphere" is Primum Mobile, the ninth and outermost of the celestial spheres. This transparent, or crystalline, sphere is the final and swiftest of the physical heavens, directly moved by God's love. In the cosmology of the Paradiso, the universe is structured as a series of nine concentric, rotating spheres with the Earth at the center. Each of the first eight spheres corresponds to one of the celestial bodies (Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn) and the fixed stars. These spheres are associated with different virtues and are home to various souls. The ninth sphere is the Primum Mobile, the "first moving" sphere. It is not a home for particular souls, but rather the realm of the angels, which is a brilliant point of light encircled by nine fiery rings. The Primum Mobile receives its motion directly from God and then imparts that motion to all the lower spheres. It is the origin of time itself, as time is a function of motion. Beyond the Primum Mobile lies the Empyrean, the actual, non-material abode of God and the blessed, which is outside of space and time. Ain Soph (Hebrew: ‫סוף‬ ‫אין‬ "not finite", from ‫ִין‬ # ‫א‬ "nothing" and ‫סֹוף‬ "finite") is, in Kabbalistic mysticism, the indefinable and indeterminate boundless primordial light from which, according to the teachings of Isaac Luria, creation arose. In the beginning, everything was filled with the hidden essence of God, the boundless, featureless primordial light. Through self-restraint, a space came into being into which the primordial light shone as a flash of creation and brought forth the created world. While they arise from different religious and philosophical traditions, Dante's Primum Mobile and the Kabbalistic concept of Ain Soph both grapple with the challenge of bridging the gap between an infinite, transcendent God and the finite, created world. A Synthesis: Dante's Ninth Sphere as Nevanda. The ninth sphere could be interpreted as the very moment of divine contraction. And it's transparent, crystalline nature, the primordial void. The angels that appear as rings of fiery light around an infinitesimal point, could be seen as a Dantean representation of the ten sefirot, or the spiritual emanations and attributes of the Divine Light descending into the created order. In this view, the crystal sphere ceases to be just another layer of a physical cosmos. It becomes the transitional, paradoxical interface between the infinite, uncreated God and the created world. It is the moment, when nothingness (Nevanda) and the boundless potential of God become reality. It is when Plato's Receptacle or Chora. Plato's Receptacle or Chora from his dialogue Timaeus, represents a distinct and enigmatic concept that differs from both Dante's and the Kabbalistic views of ultimate reality. It provides a third element in Plato's creation story, alongside the eternal, unchanging Forms and the visible, fleeting, sensible world. Key Characteristics of the Receptacle. Plato introduces the Receptacle as a third fundamental reality needed for creation.

Bu çalışma, Platon’un eserlerinin İslâm dünyasında alımlanma sürecini ve antik felsefî mirasın İslâm felsefesi geleneğiyle etkileşimini incelemektedir. Bu bağlamda araştırmanın temel amacı, Platon’un hem otantik hem de ona nispet edilen sahte eserlerinin İslâm dünyasındaki tercüme süreçlerini ve etkilerini ortaya koymaktır. Bu doğrultuda Devlet, Yasalar, Phaidon ve Timaios gibi otantik eserlerle birlikte Vasiyyetü Eflâtûn, el-Uhûdu’l-Yûnâniyye ve Risâle Eflâtûn ilâ Furfuryûs gibi sahte eserler incelenmiştir. Yunanca-Süryânîce ve Yunanca-Arapça tercüme geleneklerinin Platon düşüncesinin İslâm felsefesindeki alımlanma sürecine etkilerini merkeze alan çalışma, bu süreçte ortaya çıkan tercüme eğilimlerini tartışmaktadır. Çalışma, İslâm filozoflarının Platon’un eserlerini hangi açılardan ele aldığı ve özellikle siyaset felsefesi bağlamındaki etkileri incelenmektedir. Platon’un siyaset felsefesi, Devlet ve Yasalar eserleri aracılığıyla İslâm siyaset felsefesine yön vermiş; Aristoteles’in Politika’sına erişimin sınırlı olması da bu etkinin artmasına zemin hazırlamıştır. Sahte eserlerin alımlanması, İslâm dünyasında Platoncu mirasın genişlemesine katkıda bulunurken, otantiklik meselesinde farklı yaklaşımların ortaya çıkmasına neden olmuştur. Son olarak bu çalışma, belirlenen eserler özelinde Platon’un düşüncelerinin İslâm dünyasındaki etkilerini daha geniş bağlamda anlamaya mütevazı bir katkı sunmayı amaçlarken, İslâm felsefesinde Platoncu etkilerin kapsamını, sınırlarını ve bu mirasın entelektüel dönüşümünü aydınlatmayı hedeflemektedir.

Samuel Kaldas’ The Cambridge Platonists and Early Modern Philosophy: Inventing the Philosophy of Religion is a clear account of the Cambridge Platonists sure to refresh interest in their relevance. It is one of four volumes of the new Cambridge Studies of Religion and Platonism series, which explores religious inheritance of Platonism in areas such as philosophy, politics, poetry, theology, and the arts. The present volume highlights the contribution of the 17th century “Cambridge Platonists” and argues that it was “one of the first truly ‘modern’ articulations of ‘Christian Platonism’” (6). Kaldas’ central thesis is that the Cambridge Platonists arose as an anti-Calvinist movement that formulated arguments within the framework of Platonism.

На основу искуства истраживања ове теме наметнуо ми се став да о патњи конкретних женских личности у Еурипидовим трагедијама не би требало писати схоластично теоријски. Мимо једног таквог теоријског есенцијализма и њему насупрот, у раду се настоји да се патња испита у њеној пуној конкретности, са свијешћу о њеној уникатности и потпуној контекстуализованости. У изради дисертације кренула сам, дакле, од претпоставке да је патња колико универзално, толико јединствено и према томе крајње контекстуализовано животно искуство. Стога сам очекивала да ћу, читајући Еурипидове трагедије, на интерактивност феномена патње са другим феноменима и њихову међузависност наилазити као на константу. Такође, претпоставила сам да ће се у овом читању Еурипидових трагедија и праћењу његових женских ликова истовремено испоставити и универзализам и родна специфичност патње – паралелно и у сагласју.У дисертацији нудим могућа читања појединачних Еурипидових трагедија. У том смислу, Еурипидовој заоставштини при...

Аннотация: В Книге Еноха (II), переведённой на славянский язык в ХI-XII вв., концепция творения «от небытья» представлена в форме описания создания демиургом мира с помощью явлений преисподней «из тьмы» и «среди тьмы», как первоначально невидимой реальности. Отcутствие в Книге Еноха отдельного инициального периода чистого света-времени и отнесение дифференциации тверди и вод, как и появления дня и ночи, к первому дню творения, а не ко второму, как в Книге Бытия, высвобождает второй день в апокрифическом чинопоследовании периодов космотворения (согласно пространной редакции) для выпускания Богом космической стихии большого огня, который в воде не угасает. Именно в этот второй космический день, как сообщает Книга, был не только создан, но и свержен один из десяти огненных архангелов со своими ангелами. Вместе с тем в апокрифе само небо уже предстаёт внутренне структурированным на десять последовательных небес относительно исходной периферии развёртывания космоса. Версия создания человека в пространной редакции Книге Еноха (II) не упоминает о том, что человек был создан «по образу» Бога, сообщая лишь, что человек был создан мудростью Бога из семи различных составляющих и может быть из них после смерти вновь воссоздан. Рассмотрение онтологических, космологических и антропологических аспектов апокрифической концепции творения в Книге Еноха (II) позволяет в целом отметить ряд существенных мировоззренческих особенностей по сравнению с традицией её раннехристианских интерпретаций в вопросах о творении космоса в Cвете и Логосе, пространстве и времени, ex nihilo или из видимых и невидимых, а также о творении и пред назначении человека. Ключевые слова: Книга Еноха (II), апокрифы, древнеславянские переводы, творение космоса и человека.

Een Joodse en een Christelijke Messias? Een onderzoek naar de kenmerken van de Messias Delen Inhoudsopgave Voorwoord bij A A. Deel I JOSEPH KLAUSNER Onderzoekingen aan de hand van Joseph Klausner ´Der jüdische Messias und der christliche Messias´ (1938, Zürich 1943) en Isidore Epstein ´Judaism a Historical Presentation´ DEEL II GEZA VERMES Kritische bespreking van Vermes´ ´Jesus and the World of Judaism´ B. Messiaans bericht bij de wedergeboorte van Israel en roepingsbevestiging

This critique engages the interdisciplinary study The Nature of Time-An Interdisciplinary Approach from Physics, Philosophy, Religion to Art and places it in dialogue with the writings of S. C. Sayles, particularly his Veritas Confirmata series and allied works on metaphysical anthropology and the Logos-centred cosmology. The study under consideration successfully surveys multiple perspectives-scientific, philosophical, religious, and artisticon the enduring enigma of time. Yet while comprehensive in scope, its method remains largely descriptive: perspectives are juxtaposed without being reconciled into a higher synthesis. By contrast, Sayles advances a Logos-centred ontology in which time is understood as a derivative structure within the divine informational field (IΔF), authored and sustained by the eternal Logos. In this framework, the tensions between cyclical and linear time, between the block universe of relativity and the lived duration of consciousness, and between entropy's arrow and spiritual transcendence find coherent resolution. The present critique highlights points of overlap between the study and Sayles' work-such as the acknowledgement of entropy, the cultural polarity of cyclical versus linear temporalities, and the artistic mediation of memory and experience-while also identifying divergences. It contends that Sayles' integrative approach provides a more adequate ontological grounding for temporality, thereby offering not only descriptive breadth but metaphysical unity.

De-a lungul istoriei, întrebări fundamentale despre existență cum ar fi: "De ce există ceva în loc de nimic?", "Care este cauza primă a tuturor lucrurilor?", au constituit motorul celor mai profunde investigații umane. Departe de a fi anulate de progresul științific, aceste întrebări sunt, de fapt, amplificate și aduse într-un focus mai clar de descoperirile cosmologiei și fizicii cuantice. O viziune completă asupra realității nu poate ignora aceste dileme, ci trebuie să adopte o perspectivă integratoare, în care filosofia, știința și teologia nu sunt considerate domenii concurente, ci moduri de cunoaștere complementare. Aceste trei căi de investigație, fiecare cu metodologia sa specifică, converg către o concluzie remarcabilă: necesitatea unui principiu rațional, ordonator și creator-un Logos-pentru a oferi un fundament ultim existenței și înțelegerii universului.

Resumo: O filósofo judeu alemão Franz Rosenzweig escreveu em 1921, no contexto da Primeira Guerra Mundial, o importante livro "A Estrela da Redenção" no qual propõe que toda a história da filosofia, de Jônia à Iena, ou seja, de Tales à Hegel, comunga do mesmo paradigma da busca da totalidade. Ele traz uma audaciosa proposta de quebra e superação da noção do uno originário para a noção de multiplicidade originária. A categoria primordial que utiliza para propor esse novo paradigma é a da experiência, o que nos remete à influência do método judaico de compreensão das escrituras. Neste artigo nos propomos a apresentar e analisar os efeitos profundos dessa proposta para o pensamento teológico contemporâneo.

The first theorem of Cantor's 1891 paper introduced the diagonal method by a specific example; namely, as an argument that any list of the set of real numbers is necessarily incomplete and concluding the set of real numbers is not denumerable. The present paper argues that the diagonal method is not a valid form of argument (i.e., not a valid proof schema). Any of the three independent refutations presented here suffice to prove that Cantor's Diagonal Argument (CDA) cannot logically lead to the conclusion(s) alleged for it. The first of the three refutations is applicable to any alleged proof by diagonal method, including its application to non-numeric sets. "And as of 'no-go theorems'[:] … One always has to take the assumptions into consideration, just as the small print in a contract."-Gerard t'Hooft (1999 Nobelist in Physics) [1] I.

European politics is broken. This was the view of the monastic historian Otto of Freising (d.1158), who surveyed the state of the continent in the year 1145. Writing near the culmination of his Chronicle of the Two Cities, which narrated world history from the creation of the cosmos to the present, Otto assessed each of Christendom’s major powers one by one.¹ All of them, he concluded, had now failed.² In the German heartland of the Holy Roman Empire, the civil war between Conrad III and Henry the Lion had destabilized any basis for unified imperial government. In the Italian peninsula, a series of communal uprisings had initiated dozens of fragile civic republics, including one in Rome that had ejected the pope from the city. In England, the ‘anarchy’ (the war between rival monarchs, Stephen and Matilda) had undermined the authority of the Crown, as well as the centralized power it had once represented. And in the Byzantine Empire, the Emperor John II Komnenos had chosen to invade Syria, justifying his military operation with trumped-up claims of a broken contract. The future of Europe’s royal powers, it seemed to Otto, was deeply uncertain. Their basis for governing was shaken, their legitimacy undermined.

Relatively few of Malebranche's readers have explored what philosophical resources Malebranche might have to reconcile his commitments to occasionalism and to human agency. In the first English monograph on this topic—the first book on this topic since Ginette Dreyfus's 1958 classic, ...

Since the formulation of matrix mechanics by Heisenberg and wave mechanics by Schrödinger, quantum physics has shown that reality cannot be described by classical trajectories but by resonances and probabilistic superpositions. Inspired by this dual formalism, Kosmos Theory proposes a matrix-wave-spinorial synthesis applied to consciousness. The Unitary Phenomenal Self (UPS) is described as a selfconjugate Majorana mode, emerging from the resonance between mirror universes (matter and antimatter/psyche) coupled by a Klein bottle topology. Formally, consciousness is represented by a Kosmosian matrix, a joint wave function, and a spinorial equation with holographic coupling terms (Cosmological Consciousness). Phenomenologically, this formalization corresponds to the notions of the lived body (Merleau-Ponty), intentionality (Husserl), and being-in-the-world (Heidegger). Thus, consciousness ceases to be a substance or epiphenomenon to be understood as a holographic physical-topological field, with implications for quantum neurophysics, cosmology, and the philosophy of mind.

Lietuvos sociologijos padangėje sužibo reto įdomumo žvaigždė -Gregory Sandstromas, Kanadoje gimęs ir studijavęs sociologas, savo daktaro disertaciją apgynęs Sankt Petergurbe, o šiandien dėstantis Vilniuje Europos humanitariniame universitete. Jo 2014 metais pasirodžiusi knyga Žmogiškumo tąsa: alternatyva evoliucionizmui, kreacionizmui ir protingam sumanymui (Human Extension: An Alternative to Evolutionism, Creationism and Intelligent Design, Palgrave-Macmillan) yra įdomi savo ambicija laužyti nusistovėjusias socialinių tyrinėjimų tradicijas ir siekiu apginti socialinės teorijos kontekste autoriaus siūlomą neologizmą. Steve'o Fullerio parašytoje įžangoje, kuri, žinoma, prisidėjo prie šios knygos publikavimo geroje leidykloje, teigiama, kad Sandstromas "meta iššūkį didžiajam ideologiniam fetišui "evoliucijai", siekdamas pakeisti ją "tąsos" sąvoka" (p. viii). Pagrindinę šios knygos idėją pats autorius nusako taip: "knyga siekia naujos sintezės aptarus antikinę (dieviškojo sukūrimo) tezę ir XIX amžiaus antitezę (evoliuciją). XXI amžiaus socialinė epistemologinė sintezė įgauna žmogaus pratęsimo formą kaip teisėtą temą anapus gamtos mokslų" (p. 3). Taigi užsibrėžiama pateikti įvadą į "naują žmogaus pratęsimo mokslą", kuris nuvainikuotų tai, ką autorius pavadina universaliu evoliucionizmu.

https://wipfandstock.com/9798385223961/the-simplicity-of-god/

For most of Christian history, God was understood to be “simple.” It was a staple of articles of faith to confess a God “without parts or passions.” Today, divine simplicity is either seen as irrelevant or as a vestige of “classical theism.” Neither is quite right. *The Simplicity of God* argues that the doctrine is often misunderstood, but in the right light it can play a vitalizing role in Christian thought and spiritual practice. In this companion, Jonathan Platter presents an integrated account of divine simplicity, and he goes further to explore the difference it makes for the doctrines of Trinity, creation, incarnation, and eschatology. Grounded in scripture, the history of doctrine, and contemporary systematic theology, Divine Simplicity and Christian Doctrine offers a thorough introduction to the doctrine in an accessible format.

Article complet : https://revuethomiste.fr/acheter-articles-revue-thomiste/product/une-physique-a-l-ere-quantique-jalons-pour-une-nouvelle-cosmologie
Résumé. — Puisqu’elle parle du Seigneur du ciel et de la terre, la foi chrétienne doit s’exprimer dans une cosmologie. Or la cosmologie a changé au cours des siècles. La révolution scientifique du xviie siècle a introduit une séparation entre notre vision du monde et la foi chrétienne. Il est nécessaire de rétablir ce lien à partir d’un travail philosophique sur les découvertes scientifiques. Dans les dernières décennies, ce sont surtout les découvertes de la physique quantique qui ont modifié notre vision du monde. Nous montrons que la philosophie héritée d’Aristote et de saint Thomas d’Aquin est un outil précieux pour comprendre l’univers corporel. Cette exigence de vérité permet de proposer une vision du monde plus profonde et compatible avec la foi chrétienne.
Abstract. — Since we speak of the Lord of heaven and earth, Christian faith
must be expressed in a cosmology. But cosmology has changed over the centuries. The scientific revolution of the seventeenth century introduced a separation between the common worldview and Christian faith. We need to re-establish this link through a philosophical examination of scientific discoveries. In recent decades, it has been the discoveries of quantum physics in particular that have changed our worldview. We show that the philosophy inherited from Aristotle and Saint Thomas Aquinas is an invaluable tool for understanding the corporeal universe. This philosophical search makes it possible to propose a more profound vision of the world, one that is compatible with Christian faith.

La redécouverte de l’action divine aujourd’hui manque d’une réflexion sur l’opération divine. Je voudrais donc poursuivre deux objectifs croisés dans cette intervention. D’une part faire mieux connaître la doctrine de Thomas sur l’opération divine. D’autre part, montrer qu’il y a un enseignement traditionnel sur l’unique opération divine, qui n’est pas un aspect latéral de la théologie mais un aspect fondamental, en ce sens qu’il est au cœur de la confession de foi au Dieu unique.

Article publié sur La Revue thomiste en ligne : https://revuethomiste.fr/contenu-editorial/connaitre-st-thomas/les-bases-pour-lire-thomas/dieu-present-dans-les-choses-la-dispute-medievale-expliquee-ii?highlight=WyJlbW1hbnVlbCIsInBlcnJpZXIiXQ==

Dieu est-il présent en toutes choses ? Voici une version scénarisée de la réponse de saint Thomas d'Aquin, permettant de comprendre comment se pratiquait l'exercice de la "question disputée" au Moyen Âge. Pour l'original, voir Sum. theol., Ia, q. 8, a. 1.

En este trabajo revisamos tanto el texto rahneriano Espíritu en el mundo como algunas de las críticas que se le han hecho, varias de ellas bastante
radicales. Llevaremos a efecto el análisis de santo Tomás, leído desde Rahner,
para comprender la articulación que el teólogo alemán ha elaborado en
Espíritu en el mundo, tal vez forzando demasiado la barra para hacer ingresar
a santo Tomás en los altares de la Modernidad, algo que Heidegger negó
en su momento. Haremos nuestra la hipótesis de que los trabajos teológicos
del autor alemán, posteriores a Geist in Welt, significan una continuación
de su primitivo trabajo filosófico, una profundización y esclarecimiento de su
propio pensamiento. En este marco de comprensión, “espíritu” implica una
facultad que, desbordando el mundo, es capaz de conocer lo metafísico, o sea, lo
metafísico llega a ser conocido dentro del mundo y no puede ser conocido
sino dentro de él.

Palabras clave: Intuición, espacio y tiempo, metafísica, antropología
tomista, filosofía de la subjetividad, Tomás de Aquino, Karl Rahner

Indagando il misterioso rapporto della libertà umana con la verità divina, l'etica teologica è guidata dalla consapevolezza che «o si coniugano insieme o insieme miseramente periscono» 1 . Tale consapevolezza è andata chiarendosi nel corso del rinnovamento postconciliare della teologia morale, che pur aveva preso avvio dalla dialettica tra l'istanza di una morale (relativamente) autonoma e quella di un'etica (specificamente) derivata dalla fede 2 . A quarant'anni dalla

In the introduction to his commentary, under the title of «The Teaching of Ben Sira», Alexander A. Di Lella describes the teaching of the sage as «traditional or conservative» and founded on previous biblical tradition. According to him, «His [Ben Sira's] pervading theological outlook is Deuteronomic» 1 . The question raised by this statement has been object of scholarly debate. Some, including ourselves, are convinced, like Di Lella, of the influence of Deuteronomy and of the Deuteronomistic literature on the work of Ben Sira (F.V. Reiterer, T. Veijola, G.S. Goering) 2 . Others, more reticent in this regard, adopt instead a cautious position (J.L. Crenshaw, P.C. Beentjes) 3 . For reasons of time and space, we have decided to limit our enquiry to the book of Deuteronomy and, in particular, the word pair «fear of God -love for God», a fundamental aspect of its theology (e.g., Deut 10,12). In this article, then, we shall illustrate the impact of Deuteronomy on the book of Ben Sira by means of an analysis of Sir 2,15-17 and 7,29-31 where the said word pair has been adopted by the sage and integrated into his teaching. We shall begin the analysis of the texts with a brief presentation of previous studies on the question. The first to make a detailed study of the relationship between Deuteronomy and Ben Sira was Timo Veijola. 2006, the year after his untimely death, saw the appearance of his «Law and Wisdom: The Deuteronomistic Heritage in Ben Sira's

This is the first of two essays that develop an ontology of peace by drawing from Paul Ricoeur's thought. This first essay argues that Ricoeur's hermeneutics of creation provides a good starting point because of its insistence on the goodness of created being. Ricoeur develops this conviction from his reading of the biblical creation accounts, which I trace through three texts from three periods of Ricoeur's work. In The Symbolism of Evil, Ricoeur shows that peace rather than violence is most fundamental to creation. In his essay "On the Exegesis of Gen 1:1-2:4a", he expands his interpretation to consider the combat imagery in the Psalms, showing how the text interprets the separation and ordering of creation as a work of providential wisdom rather than violence. In Thinking Biblically, Ricoeur complicates his earlier hermeneutics of creation by bringing in themes of mastery, chaos, and fragility-three themes that need careful interpretation to preserve Ricoeur's earlier emphasis on the goodness and peacefulness of creation. This preservation is possible, I argue, by recovering Ricoeur's early Christological reflections in The Symbolism of Evil, which point to the hope of an ultimate, eschatological victory over violence. I conclude by arguing that Ricoeur's hermeneutics can help us to imagine peace, and this imagining is vital to the practice of peace.

Gracias al proyecto “Dewan en español” dirigido por Liliana Irizar, de la Universidad Sergio Arboleda, el público de habla hispana se ha beneficiado de un valioso trabajo sobre la filosofía de Tomás de Aquino escrito por Stephen Brock, docente de la Pontificia Università della Santa Croce.

Abstract
This study examines the sanctification of the Sabbath as presented in Genesis 2:1–2, exploring its theological, exegetical, and practical dimensions. The research analyzes the creation narrative to understand the significance of God’s rest and the divine act of blessing and sanctifying the seventh day. By tracing the linguistic, historical, and theological implications of the text, the study highlights the Sabbath as a sacred rhythm embedded in creation, reflecting God’s character and design for humanity. It emphasizes that the Sabbath is not merely a ceremonial institution but a divinely appointed time for rest, worship, and communion with the Creator. The paper seeks to bridge biblical interpretation with contemporary application, inviting a renewed appreciation for the Sabbath as a timeless covenantal sign of sanctified time.

This paper turns back the clock to the 16th century, to the Lutheran University of Wittenberg, where, despite Luther's biblically-grounded concerns, a number of Lutheran scholars known as the Wittenberg Circle openly considered and subsequently embraced Copernican heliocentrism without fear of reprisal. This careful approach encouraged the study of material from many disciplines without necessarily endorsing the content. In so doing, Lutherans granted early scientists the autonomy to understand nature on its own terms, and for this they played a key role in shaping the modern scientific enterprise.

This diptych develops a constructive Christology across two movements: first, a double-ratio Christology in which the Logos is both the ground of all being (ratio essendi) and the measure of all intelligibility (ratio cognoscendi), thereby uniting creation and Incarnation as one eternal act manifest in history; and second, a mysterian grammar of death and entropy that receives mortality not as necessity or accident but as an irreducible theologoumenon transfigured in Christ. Drawing on Jordan Daniel Wood’s Maximian synthesis, John Behr’s eschatological pedagogy, and Sergius Bulgakov’s kenotic sophiology, the project demonstrates how their idioms converge without collapsing difference, situating death and entropy as realities assumed and borne by the Logos, yet ultimately left unresolved in apophatic silence. The resurrection’s proclamation thus constitutes the final grammar: not explanation but transformation, not necessity but doxology, wherein cosmos, mortality, and history are gathered into Christ, the one in whom all things consist.

In the early years of the Christian Church, it was difficult to reach a consensus on the relationship between God, the Father, and his Son, Jesus Christ. One focus of the discussions was the pre-established relationship between God and his wisdom, as described in Prov 8:22-25 and Sir 24. An original contribution was the Council of Nicaea's approach to the terms 'creator' and 'creature', both of which were related to the understanding of the Hebrew verb ‫קנה‬ and the Greek verb κτίζω in those passages. This study employs novel linguistic methods to elucidate the meaning of both verbs, providing fresh insights into how the Alexandrian Jewish and Christian communities interpreted the relationship between God and his wisdom, and how this influenced the terminology of the Nicene Creed.

This article aims to study the relationship between principle of individua-
tion and individuation without principle in a few places of Thomas Aquinas’s work,
with particular reference to De ente et essentia and Super Boetium De Trinitate. The
distinction between individuation with principle and individuation without prin-
ciple is borrowed from the well-known position held by Gilbert Simondon in his
doctoral thesis in 1958. Here, we will articulate this counterpoint in three steps, first
investigating the principle of individuation and, secondly, analyzing the possibility
of reconstructing an operational individuation without a stable principle but with
a foundation, remaining within the perimeter of the Super Boetium De Trinitate.
Finally, the hypothesis reconstructed from the Thomist text will be compared with
some contemporary dynamic and operational logics, such as compositional dynam-
ics, dialetheism, dimathematism and fuzzy logics.

The theme of the Cosmic Man is one of the most esoteric and mystical subjects concerning creation. There are indeed many more important details that will have to be left out. This essay serves only as an introduction to a vast and intrinsic world that requires initiation and accompaniment. There are indeed facets that can only be transmitted in person, such as secret oral traditions or the gematria surrounding these initial chapters of Genesis. One cannot expound Ma'aseh Berishit and the secrets of the beginning of the world before two or more individuals; nor can one expound for oneself the Design of the Divine Chariot [Ma'aseh Merkavah], the mystical teaching concerning the ways in which God conducts the world, unless one is wise and understands most of the matters on one's own.” (Mishnah, Chagigah 2.1)

The article describes the discussions during a congress at Paris (May 2025) about the relation between the singular cooperation of Mary in redemption (co-redemption) and the Marian dogmas. The salvific cooperation of Mary is related to the four Marian dogmas and could in the future also became the object of a dogmatic definition.