Philosophy Of Religion

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.

The image of God as a middle-aged man with a long beard and a stern gaze, seated on a heavenly throne, is one of the most persistent caricatures in Western tradition. This figure, inherited from centuries of religious iconography, is often presented as an absolute judge, attentive to prayers and ready to reward or punish according to the behavior of the faithful. It is a profoundly anthropomorphic representation: God as a superhuman, with emotions, preferences, and even whims.

Today, we see on social media a growing revolt against God, against Scripture, against religion. But this revolt, sometimes legitimate, stems from a frustration with an inherited image: an anthropomorphic, masculine, judgmental God who rewards the good and punishes the wicked. This figure, deeply rooted in Western tradition, is read literally (especially in the Old Testament, where the solution to error is often death). It is no wonder that many reject this God. But do they reject the divine, or merely its caricature?

So let's analyze the premise of the title: "Would God be a form of energy?" Let's start with ourselves.

SAGESSE DRUIDIQUE ET SAGESSE AFRICAINE OU INDIENNE ( INDIENNE D’AMÉRIQUE ET INDIENNE DES INDES).

Objets inanimés avez vous une âme? L’exhumation et la redécouverte des cultures africaines ou indiennes (d’Amérique ou des Indes) a permis de mieux comprendre mais aussi de comprendre à quel point, la religiosité des barbares d’Occident (Celtes et druides), différait de celles qui ont conduit au désastre écologique que nous connaissons aujourd’hui.
Car les véritables civilisations supérieures ne sont pas celles qui ne connaissent plus que la technologie lourde mais celles qui ont su garder leur âme et se réapproprier l’histoire de leurs grands ancêtres.
L’article qui suit, à l’instar de la pensée khémite, mais appliquée aux mondes barbares européens, souligne à quel point l’homme blanc d’avant hier pouvait communier avec l’homme noir ou le peau rouge d’hier.
La pensée khémite à frayé une voie comparable à celle de la Renaissance. Les Occidentaux ayant perdu tout repère peuvent s’en inspirer pour retrouver leur âme à eux; celle d’avant le triomphe de la sèche et péremptoire raison grecque.

La capacitacion es de vital importancia para las organizaciones con esta, las personas desarrollan habilidades, destrezas y conocimientos incrementando la productividad y rentabilidad de la empresa Minas a cielo abierto de MICARE tiene la problematica de carecer de una nueva cultura laboral tiene como objetivo crear esa cultura mediante la implementacion de un programa integral de desarrollo humano donde se integren los trabajadores en grupos de trabajo hacia el logro de resultados en, Seguridad, Salud, Medio Ambiente, Calidad y Costos y de beneficios tangibles en el corto plazo y que el costo del programa genere el retorno de su inversion.

L’influence de Peter Thiel sur l’administration Trump ne cesse de croître. En 2016, il était l’un des rares oligarques de la Silicon Valley issus des secteurs de la technologie et de la fintech à soutenir Trump. JD Vance, déjà présenté par beaucoup comme le successeur de Trump, doit sa carrière au soutien financier et politique de Thiel, qui a financé son élection au Sénat en 2022 et a convaincu Trump de le choisir comme colistier et vice-président.

In his last work, Virno proposes a material anthropology "of detachment": man is not his essence, his faculties (body, consciousness, upright posture, neoteny, faculty of language...), but he has them, taking them continuously within an inexhaustible dualism that constitutes his subjectivity. This having is a Platonic participating revisited in terms of praxis: man uses his essential (and non) prerogatives. I would like to overturn Virno's discourse and lay the groundwork for a complementary approach. First by presenting Thomas Aquinas' metaphysics of participation as an authentic metaphysics "of detachment". Then by focusing on a central theoretical point of such a metaphysics, the esse ut actus connoted as 'intense' and 'intimate', which displaces Virno's cleavages and praxis within the subject. There is a metaphysical, logical, ontological, and practical priority of being over having.

http://www.rifl.unical.it/index.php/rifl

One of the greatest poets of epigrams, Angelus Silesius, was not only highly famous for his short stanzas written in the latter half of the seventeenth century. He also exerted, both during his lifetime and then during his posterity, and thus until today, a deep influence on poetry, philosophy, and theology. But his epigrams are extremely difficult to understand and represent, despite their formal simplicity, a major intellectual challenge. This is both a hurdle and simultaneously an opportunity because human epistemology grows when there are barriers, especially linguistic, conceptual, and intellectual ones, under the right circumstances. This paper will reintroduce Silesius as a Baroque poet who deserves our full attention today because he provided us in a most unique fashion with literary images to capture some of the most subtle, spiritual, and sensory experiences in human life formulated during the Baroque period. Relying on dialectics, rhetorical strategies, and metaphorical language, Silesius proves to be one of the most meaningful poets from the past who speaks to us today and probably also tomorrow, offering perspectives toward the personal experience of the transcendental.

שני מושגי יסוד של הפילוסופיה של החינוך בכלל והחינוך היהודי בפרט,
"דליברציה" ו"תרגום", היו ועודם מכשירים חשובים להיתכנותו של חינוך
המקושר לסביבת הלומדים. כידוע, ואדון בכך להלן, קשה לחשוב על חינוך
בלעדיהם. ואולם, מושגים אלה הפכו, לעניות דעתי, במובנים מסוימים לחרב
פיפיות שמקעקעת את הקרקע אשר כל הפרויקט היהודי ניצב עליה. במאמר זה
אבחן אפוא את ההיגיון העומד מאחורי מושגים אלה ואת האתגר שהם מציבים
לחינוך היהודי.
להבהרת דברי אלה )בדבר הנפיצות של מושגי הדליברציה והתרגום( אטול
את סוגיית "נישואי תערובת" כשער לבירור עומק של הפילוסופיה של החינוך
היהודי בזמננו. נושא "נישואי תערובת" משמעותי בעיני, כיוון שאני מוצא בשיח
החינוכי והתיאולוגי־פילוסופי על אודותיו אלמנטים שיש בהם פירוק מובחן של
היתכנוּת וטעם להמשך קיומו של העם היהודי; והרי המשך קיומו של העם
היהודי כישות מובחנת היה בעבר מתכליות החינוך היהודי

Two foundational concepts in the philosophy of education more broadly—and in Jewish education in particular—namely “deliberation” and “translation,” have long served as indispensable tools for making education responsive to the learners’ environment. Indeed, as I will argue below, it is difficult to imagine education without them.
Yet these very concepts have, in my view, become in certain respects a double-edged sword, destabilizing the ground on which the entire Jewish educational project rests. This essay will therefore examine the inner logic of these notions and the challenges they now pose to Jewish education.

To illustrate what I mean by the volatility of deliberation and translation, I turn to the issue of intermarriage as a lens through which to probe some of the deepest questions in contemporary Jewish educational philosophy. The discourse—both educational and theological-philosophical—surrounding intermarriage, I contend, reveals elements that actively deconstruct the very possibility and rationale of the Jewish people’s continued existence. And yet, preserving the Jewish people as a distinct collective identity was, historically, one of the primary aims of Jewish education.

Uvod Samozavest, duševnost, svoboda in sorodne značilnosti so bile do nedavnega nedostopne znanstvenemu raziskovanju. Filozofi in teologi so lahko več ali manj nemoteno in suvereno opravičevali svoja videnja teh edinstvenih pojavov. Toda v zadnjih desetletjih, ko so se vprašanja, povezana s človekovo samozavestjo, znašla na seznamu zadnjih velikih znanstvenih ugank nekaterih naravoslovnih znanosti, se je položaj močno spremenil. Koalicija kognitivnih nevroznanosti si je zadala za cilj razvozlati skrivnost zavesti in različnih z njo povezanih značilnosti. To raziskovanje je ustvarilo možnosti za popravek znanstvene paradigme. Obdobje moderne znanosti zaznamuje predstava o svetu kot mehanizmu. Znanosti so se usmerile v objektivni svet. Tudi filozofija in teologija imata v tem obdobju razmeroma malo vprašanj, namenjenih človeku. To stanje sta adekvatno izrazila R. Descartes in I. Newton z mehanično razlago sveta. Človek je čedalje bolj ločen od sveta, ta položaj pa mu je tudi ustrezal. Nove razmere, zlasti nova ureditev znanosti konec 18. stoletja, so spremenile razmerja med znanostmi. Hierarhično urejene znanosti so že del davne preteklosti. Naravoslovne znanosti so potrebovale filozofijo zaradi terminološke ureditve znanj in generiranja novih pojmov, teologiji pa je grozil izgon iz znanstvene sfere. Newmanovo zagovarjanje teologije kot veje znanosti spada med najbolj znane razprave 19. stoletja (Newman, 1976: 33-50). Vprašanja o človeku so si začele postavljati nove (hibridne) znanosti. V 20. stoletju so jim sledile trše naravoslovne znanosti s področja biologije. Sredi 20. stoletja se je v znanstvenem svetu utrdilo prepričanje, da je človeštvo doseglo verodostojne teorije o izvoru vesolja, o štirih glavnih silah, ki vladajo vesolju, o bistvu kemičnih spojin, o izvoru in posredovanju življenja. Skoraj na koncu tega stoletja se je znova zastavilo vprašanje o človeku, o zavesti in o umetni inteligenci. Zgodba še ni končana, pravzaprav se šele znova začenja, zlasti kar se tiče človekove globlje povezanosti s svetom. Vprašanje je bilo na začetku dokaj preprosto: (1) ali nadaljevati atomizacijo stvarnosti in tako pojasniti tudi zadnje skrivnosti človeka na mehaničen način (uporabna filozofija) ali (2) razviti nov koncept o nas samih, o samozavedanju in o posledicah tega novega koncepta za znanosti. V zadrego pa ni spravilo samo filozofije in teologije, temveč je napovedalo temeljito preobrazbo moderne (dualistične) paradigme.

The paper outlines Martin Heidegger's manifold relationships to religion in general and to the problem of God, from his early commitment to Roman Catholicism to his tentative approach to Protestantism, and then the break-up with the Christian faith in the Twenties, followed by his view of a possible partnership between philosophy and theology, despite the philosopher's "methodical atheism". The full development of his thought in the Thirties deals with a new notion of God (a "coming God"), somehow linked to Heidegger's conception of Being as "event" (in English also "enowning").  Finally, it is remarkable his later interest for Far Eastern religions, in particular Chinese Daoism and Zen Buddhism.

Considerazioni sulla corrente teologica detta post- o trans-teismo, anche a partire da alcune critiche mosse dal filosofo Marco Vannini.
L'autrice sostiene che proprio la mistica di Meister Eckhart, di cui Vannini è il massimo esperto italiano, sia uno dei terreni in cui fioriscono intuizioni comuni a tutti i teologi posteisti.

Μνήμη + Ισμήνης Τριάντη.

Πριν από 25 χρόνια, το άρθρο μου "Duae et ejus species" εμφανίστηκε στο τόμο «Αρχαία Ελληνική Τεχνολογία» (Θεσσαλονίκη 1997). Αφορούσε την παρουσίαση ενός μεταφραστικού λάθους, στην αγγλική απόδοση της «Φυσικής Ιστορίας» του Πλίνιου (xxxv, 180-190), όπου οι αγγλικοί όροι "kind", "variety", χρησιμοποιούνταν αδιακρίτως για την απόδοση των λατινικών όρων "genus", "species". Η μεταφραστική αυτή τακτική, που πιθανώς οφείλεται σε μια παράλληλη παρανάγνωση ενός κειμένου του Διοσκορίδη ("Περί ύλης Ιατρικής", ε'-πε'-ε'-ρκβ'), οδήγησε σε σύγχυση σχετικώς με τις ιδιότητες και την κατανομή της «στυπτηρίας γης» / "alumen". Παρουσιάζουμε μία τροποποιημένη μετάφραση/ πρόταση απόδοσης του κειμένου που γνωρίζουμε από την έκδοση LCL, που μας οδηγεί σε καλύτερη κατανόηση της «στυπτηρίας» της Μήλου.

L’articolo propone una lettura di Lc 1,26-38 come vera e propria chiamata profetica di Maria di Nazaret. Il testo mette in parallelo Maria con Zaccaria, mostrando che la fede umile apre alla profezia mentre il dubbio chiude alla parola. La meditazione collega l’Annunciazione alla Visitazione: Maria, accogliendo lo Spirito, diventa subito missionaria di speranza e consolazione. Nel contesto del Giubileo 2025, Maria appare come profetessa di speranza: il dono ricevuto si trasforma in servizio, la grazia diventa responsabilità e annuncio vivo per il futuro, invitando la Chiesa a generare speranza concreta nel mondo.

Vivimos en la época del desánimo: lo cotidiano parece perder brillo y las promesas del progreso, la tecnología o la democracia no nos entusiasman como antes. Sin embargo, continuamos buscando el encanto de la vida.

El encanto compone una melodía en la que cada elemento encuentra su sitio, otorgándole a la vida otro tono, otro aire… descubrirlo en lo que hacemos es tan esencial como el acto de respirar. Se trata de una necesidad vital.

Este libro examina las distintas formas de ese encanto perdido: nuestras relaciones digitales, las esperanzas puestas en la ciencia, el deseo de una sociedad más justa. Sin evitar las contradicciones, plantea una pregunta urgente: ¿es aún posible reencontrar el encanto del mundo?

On 3rd October 2025, I will be presenting a paper which critically examines the phenomenon of ‘Evangelical a-Historicism’ within the evangelical world, particularly tracing its trajectory from the mid-20th century to the present. However, it should be noted that by ‘evangelical’ the terms extend to the whole Protestant way of thinking, and also includes particular conservative Catholic positioning. Positioning itself within the interdisciplinary fields of Studies-in-Religion and historiography, the paper aims to deconstruct certain evangelical claims and reassemble them into a framework of ‘philosophical compatibilism’. It introduces two key analytical frameworks: the “spiral theory of stupidity, virtue, and truth” and “ideological compatibilism” (see diagram at the end of paper, before bibliography).

A Jewish Rabbi who lives in Jerusalem wrote me today. "I resonate strongly with your core message: that without religion we lose not only God but also our shared and sacred humanity. One passage in particular touched me.  'This is the tie between false worship and murder. True worship of God leads to honoring His image in other people, both God’s friends and His enemies. False worship dishonors God, and it leads to dishonoring people in His image. Any assault on a person is also an assault on God, and any assault on God leads to assaults on people. It is terribly important that people of the Bible talk about the image of God, because, I believe, modern secularism is without any basis or reason to believe in human value or dignity.' " This is the text we were discussing.

Préface à l'édition Présentation synthétique de l'ensemble de l'ouvrage Introduction générale : Mise en place de la méthode §1/ L'accès à la différence. Mise en perspective de deux modalités d'existence. §2/ Nature de la différence. À partir d'un même retournement de la pensée. §3/ La portée de la différence. Vers une re-situation de la question ontologique. §4/ Le recours à la création.

Préface à l'édition Présentation synthétique de l'ensemble de l'ouvrage TABLE DES MATIÈRES Introduction générale : Mise en place de la méthode §1/ L'accès à la différence. Mise en perspective de deux modalités d'existence. §2/ Nature de la différence. À partir d'un même retournement de la pensée. §3/ La portée de la différence. Vers une re-situation de la question ontologique. §4/ Le recours à la création.

During the 1980s, tens of thousands of ideological dissidents from the Islamic Republic of Iran were exposed to religiously motivated exclusionary practices, mass killings, extermination campaigns, and systematic torture. In this article, I examine the genocidal characteristics of these mass atrocities. To this end, I adopt a genealogical approach and shed light on the social-historical process through which genocidal violence emerged and evolved throughout the 1980s in Iran. Specifically, I focus on four historical episodes that each embody an essential dimension of this process. To develop my analysis, I draw on primary theoretical and archival sources, prison memoirs, and survivors’ narratives published over the last three decades. This analysis is methodologically situated in critical discussions in political theory and builds on insights from critical genocide scholarship. As will be shown, genocidal violence unfolds in a conflictual process through which the Islamic Republic defined and classified its leftist opponents as absolute religious others. These religious others were created based on theological signifiers, doctrines, and justifications. In the first phase, the Islamic rulers defined their religious outcasts as apostates, atheists, and religious hypocrites. The second phase of the genocide represents the law-constituting process through which religious outcasts became religious outlaws who were subjected to genocidal extermination. The third phase is characterized by non-lethal techniques and practices of genocidal torture that were devised to enforce religious repentance and conversion to Islam. The final stage is marked by massacres that were kept secret, denied, and disavowed. As a result of this multi-faceted process, religious others of the Islamic Republic were gradually subjected to practices and arrangements that resulted in their physical and symbolic annihilation within Iranian society.

**Abstract**
*My Spiritual Quest – An Invitation* traces a personal and intellectual journey through some of the world’s major religious and philosophical traditions—gnosticism, hermetism, Judaism, Christianity, Islam, and Buddhism—while engaging contemporary debates on mysticism, secularisation, and meaning.  Blending historical analysis with autobiographical reflection, the book explores recurring themes of transformative knowledge, the tension between mystical experience and institutional authority, and the enduring human search for truth and liberation.  Each chapter interweaves close readings of classical sources with insights from modern scholarship, showing how ancient practices of contemplation and myth-making continue to shape spiritual life in a secular age.  Rather than offering final answers, the work invites readers to embrace “epistemic humility”: the courage to live with open questions and to discover, within the plurality of traditions, their own path toward wisdom and ethical transformation.

El argumento cosmológico en su variante racionalista está compuesto por al menos dos premisas fundamentales: la premisa según la cual hay seres explicados por otros seres y el principio de razón suficiente. Ambas premisas son plausibles si se las toma individualmente. El problema es que tomadas conjuntamente conducen a un resultado irracional. Aquí propongo sacrificar uno de los aspectos del principio de razón suficiente, precisamente aquel aspecto que nos conduce a tal resultado irracional. Sin embargo, este sacrificio implica aceptar que el argumento cosmológico fracasa en su propósito fundamental.

This paper investigates the semantic range of the term zhi (知, to know) in the Laozi, providing the understanding of its epistemological implications. It argues that, contrary to the conventional belief that the Laozi dismisses knowledge, the Laozi endorses certain sorts of knowledge as guidance for action. Through a systematic analysis of zhi 知 in its various grammatical and syntactic contexts, the paper identifies three epistemological types: know-that knowledge (propositional awareness), know-how knowledge (practical skills), and knowing by acquaintance (familiarity). These distinctions illuminate the Laozi's complex attitude toward knowledge, which simultaneously critiques knowledge that fosters desires and distinctions and endorses a reflective understanding of one's cognitive limitations.

Heresies are intrinsically intertwined with the evolution and inner growth of the very religions that denounce them. They serve as theological junctures, challenging and thus refining the orthodoxy of religious beliefs. The Pelagian heresy touches on one of the central tenets of Christian theology: the question of salvation. Pelagianism posits that human beings retain freedom of the will and, more specifically, the capacity to earn salvation through their own merits rather than relying solely on the grace of God in Christ. This stands in contrast to the predominant Christian view that Original Sin fundamentally impaired man's will and intellect. A central tenet of Christianity is that through His suffering and death on the Cross, Christ atoned for humanity's Original Sin and paved the way for our redemption. But what exactly made this redemption possible through the suffering and death on the Cross? Unlike many of the answers offered, Abelard's explanation, also referred to as exemplarism, resonates with modern sensibilities: Christ set an example to imitate, and through this imitation, man learns humility and love. However, this stance faced criticism and was condemned by Bernard of Clairvaux as having Pelagian tendencies because it suggests that Christ's redemptive work might not inherently require Christ's divine nature. This study will attempt to defend the exemplaristic approach while ensuring Christ's essential role and addressing criticisms against the Pelagian heresy. This discussion is further enriched by an examination of the Eucharist, illuminating the theological tension between symbolic and realistic interpretations of religious rites.

In the 1980s animated series Pole Position, the cars were not just vehicles-they were intelligent partners. They could talk, anticipate dangers, adapt to their drivers' emotions, and even make autonomous decisions when needed. For many, this remains a cultural benchmark for what ideal human-machine interaction could look like: a symbiosis where the machine is not a cold tool, but a trusted companion. Fast-forward to today. Artificial intelligence has made great strides in natural language processing, vision, and autonomous decision-making. Yet, something is still missing: a balance between factual precision and empathetic communication. This is precisely where the RES = RAG model, proposed by Jean-Charles Tassan, offers a compelling path forward. RES = RAG in a Nutshell RAG (Retrieval-Augmented Generation) is the rational, fact-based side of AI. It grounds responses in external data, ensures accuracy, and connects the system to reliable sources of truth. RES (Residual Empathy Signature) is the expressive, emotional side. It gives AI the ability to communicate with warmth, adapt tone, and recognize the human need for empathy, nuance, and trust. In short: RAG provides the facts, RES provides the humanity. Balancing both makes interaction not only effective, but also meaningful.

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“The Myth of the Mythical Jesus” was the title of a 2016 Patheos.com blog posting written by the prolific Christian apologist Philip Jenkins, the author of more than 25 books. It spawned an entire school of apologetics that seems ubiquitous throughout the Internet of 2025. It attempted to refute scholars who have argued that “Jesus of Nazareth” was not a historical figure. According to Jenkins, “The ‘Christ Myth Hypothesis’ is not scholarship, and is not taken seriously in respectable academic debate.” “The Myth of ‘The Myth of the Mythical Jesus’” is a slightly edited consolidation of the numerous postings made by Frank R. Zindler on Kathleen Johnson’s NoGodBlog in order to refute Jenkins. It is an exhaustive deconstruction of Jenkins’ blog, submitting every paragraph and nearly every sentence to logical and evidentiary analysis. It shows that Jenkins has produced no evidence at all to show the likely historicity of the New Testament Jesus and, for good measure, it presents an overwhelming amount of evidence in favor of the Christ-Myth Theory.
The Myth of ‘The Myth of the Mythical Jesus’” was rescued from Internet Oblivion by Martijn Linssen of Leiden University, to whom the author is deeply indebted.

Δεν ξέρω πόσες από εσάς θυμούνται την ταινία Τρούμαν Σόου (1998) του Peter Weir. Τον τελευταίο καιρό την χρησιμοποιώ διαρκώς, ιδιαίτερα τις τελευταίες της σκηνές, για να εξηγήσω έναν γενικότερο προβληματισμό μου για τη σημερινή συνθήκη, που θεωρώ ότι έχει φτάσει στα όρια αυτού που ο Μαρκ Φίσερ τόσο ωραία περιέγραψε ως καπιταλιστικό ρεαλισμό. 1 Η ταινία νομίζω προέβλεψε με ακρίβεια, όχι μόνο τα 24/7 τηλεοπτικά παιχνίδια διαβίωσης/επιβίωσης (όπως το Big Brother ή το Survivor), αλλά μάλλον και τον σημερινό κόσμο της νεομεσικής αλγοριθμικής επιτήρησης. 2 O κεντρικός χαρακτήρας, Truman Burbank, ζει έγκλειστος σε ένα τεράστιο στούντιο από την πρώτη στιγμή της γέννησής του, με τη ζωή του να μεταδίδεται σε διαρκή λάιβ σύνδεση από ένα ειδικά φτιαγμένο τηλεοπτικό κανάλι. Ο σκηνοθέτης του σόου παίζει, ουσιαστικά, τον ρόλο του Θεού αλλά και του φροντιστή, του εκπαιδευτή και του πατέρα για τον Τρούμαν, που μεγαλώνει, κυριολεκτικά, κάτω από τα μάτια του. Το στούντιο, για τον Τρούμαν, είναι ο κόσμος• οι (χωρίς να το ξέρει) ηθοποιοί που τον περιτριγυρίζουν είναι η οικογένεια, οι άνθρωποί του• τα αντικείμενα που χρησιμοποιεί και τα προϊόντα που 1 Mark Fisher, Capitalist Realism, Λονδίνο, Zero Books, 2009. 2 Προσπαθώ με τον όρο να αποδώσω αυτό που περιγράφει η Shosana Zuboff στο The Age of Surveillance Capitalism, Νέα Υόρκη, Public Affairs, 2019. Πιο πρόσφατα η Stephanie Sherman πρότεινε μια ακόμα πιο εύστοχη ανάλυση για τον τρόπο με τον οποίο τα big data και η τεχνητή νοημοσύνη δημιουργούν αλληλένδετα πλέγματα «πολυοπτικής» επιτήρησης, το βασικό στοιχείο της οποίας είναι η πολλαπλή εσωτερίκευση και αναπαραγωγή της από τα υποκείμενα: 'The Polyopticon: A Diagram for Urban Artificial Intelligences', AI & Society 38 (2023), σσ.

This essay explores the parallels between quantum entanglement and the practice of prayer, highlighting how both reveal hidden connections beyond the limits of ordinary space-time. Quantum entanglement demonstrates that particles, once linked, remain correlated regardless of distance, pointing to a deeper non-local reality. Likewise, prayer unites the finite human with the infinite God, establishing communion that transcends time and space. Drawing on Scripture and science, the essay suggests that both physics and faith challenge assumptions of isolation, offering a vision of reality as profoundly interconnected, mysterious, and open to dimensions beyond human perception.

Un matrimonio, quizá joven, que cenan solos y en silencio, puede significar una comunión de amor y sentimientos tan grande que no necesita explicaciones postizas. Así es habitualmente el silencio enamorado. Pero también puede suceder que los cónyuges sean incapaces de hablarse por graves diferencias previas. Sería un silencio de rechazo. El primer mensaje es de amor, el segundo de muerte del mismo amor (cfr. ibid.).

The article provides an overview of the formation of modern theological discourse as a section of scientific knowledge. As a result of understanding the sociocultural aspects of the dramatic events of the twentieth century, as well as as a result of heated discussions, recognition of theology as one of the humanities was achieved in the domestic scientific and educational space. The author raises the question that Orthodox theology, touching on the deep issues of human existence and, therefore, relating to the humanities «by definition», can at the same time be considered as an «exact science» — due to the fundamental «distinction» of its discursive means, conceptual apparatus, experimental and anthropological base (ascesis). Moreover, the indicated characteristics of the Eastern Christian tradition allow us to consider it as a scientific episteme. At the same time, the historical transformations of the theoretical foundations of such recognized exact sciences as mathematics, physics, and astronomy give reason to question their recognition as «exact».

The article is devoted to analyzing the historical antecedents of the concept of open theism, which was formed in the late XX century in the environment of North American evangelicalism. This concept speaks of God’s openness to the world, man, and the future. This openness implies God’s creative interaction with the world, where free human actions are unpredictable to God, and therefore the future, which is not subject to divine omniscience. The paper also analyzes and explains other names for open theism. The given main features of this concept are sought in analyzing its predecessors. The article concludes with an evaluation of the resulting list of historical antecedents in the context of Eastern Orthodox theology.

Abstract
This essay argues that God can be understood as a fundamentally mathematical entity. Building on Stephen Hawking’s claim that science can explain the universe without a creator, it explores the paradox that science itself relies on mathematics — a language that mirrors divine attributes such as infinity, immutability, omnipresence, and transcendence. Through examples ranging from binary code (“GOD” in ASCII) to universal arithmetic (1+1=2), the text shows how faith, culture, and physics all reduce to numbers. Religious diversity, historical pioneers of science, and modern physics alike reveal a cosmos structured by information. Whether one sees sunsets or electromagnetic radiation, baptisms or population counts, the underlying reality is mathematics. Thus, God is encountered not outside science, but within its very architecture — the lawful harmony of equations, constants, and symmetries. In this view, science does not eliminate God; it renders Him as the ultimate mathematician, the origin and sustainer of all order.

Buber’s analysis of Job, offering four responses to the theodical questions that innocent suffering raises, has been highly influential since its publication in 1942, as has been Steven Kepnes’s more recent application of Buber’s analysis to the Nazi Holocaust. Each of Buber’s specific responses has been, at various points in history and today, taken up by sufferers and by those pondering suffering’s theodical implications. Yet each response retains troubling features. This article, building on Buber and Kepnes, offers an alternate reading of the Book of Job, centering on two points: (i) a possible covenantal, rather than retributive, nature of the God-Job relationship and (ii) an understanding of God’s response to Job as covenantal. This is not to suggest that such a response “solves” suffering, but it is comprehensible to Job from his own knowledge and experience of the world—an important aspect of the covenantal relationship—and is in some measure helpful. The article first reviews Kepnes’s reading of Buber, discusses four aspects of it that remain theodically troubling, and then sketches a covenantal reading of Job, drawing on the work of Edward Greenstein, Moshe Greenberg, David Burrell, Bill McKibben, Susannah Ticciati, and other more recent Jobian scholars. This discussion explores the following: (i) covenant in the Wisdom literature, (ii) a universalist reading of covenant entailing human integrity, reasoned dialogue, and the validity of human knowledge within natural, human capacity, (iii) why Job’s request to God is covenantal, and (iv) why God’s response is as well.

In the modern world the shopping mall has replaced the cathedral as the focus of the community; and religion operates in a buyer's market. Religion can seem entirely subjective. Protestantism has splintered into a thousand sects. The question 'Do all Christians believe in the same God?' has to be refocussed as 'Do all Christians believe in the same Christ?' Is the Church to be identified with Christ, as in the Catholic tradition, or  judged by Christ as in Protestantism? Christ has to reflect the totality of common humanity. A united church can reveal God but a divided Church cannot really and fully do so. The Church in its mission needs to have a federal structure, made strong through mutual love.

Jon Paul Sydnor's article God in All Things: Rāmānuja's Divine Ontology for Christian Panentheism sets forth a provocative proposal within comparative theology: namely, that the metaphysical system of the Hindu theologian Rāmānuja (1017-1137), known for his Viśiṣṭādvaita Vedānta, can provide the basis for a Christian panentheism capable of accommodating diverse modes of religious experience. According to Sydnor, Rāmānuja's ontology integrates four domains of divine encounter: (1) the transcendent God who rules from heaven, (2) the divine presence within humankind, (3) the divine presence within the material cosmos, and (4) the divine rationality that undergirds the mathematical and intelligible order of the universe. He argues that this system offers a corrective to Platonic abstraction, provides coherence to Christian theological reflection, and opens a path toward a "God-saturated universe" in which transcendence and immanence are held together. This paper offers a comprehensive critique of Sydnor's thesis from the perspective of internal logic, biblical fidelity, and the Christian theological tradition. First, it demonstrates that the proposal collapses under its own contradictions: it simultaneously affirms creatio ex nihilo while leaning heavily on metaphors of emanation and continuity. The analogy of God and creation as gem and luster obliterates the Creator-creature distinction, resulting in logical incoherence. Second, it presents a sustained biblical and theological refutation. Scripture is unequivocal in maintaining the ontological divide between God and creation, while affirming God's immanence through covenantal presence, not ontological continuity. Biblical theology, from Augustine through Calvin and Van Til, consistently guards this distinction as the precondition for worship, anthropology, and redemption. Third, the paper contrasts Sydnor's framework with the Logos-centred ontology articulated by S. C. Sayles. Sayles' metaphysic of the Information Field (IΔF) and the Second Shamay preserves divine transcendence, affirms the informational authorship of creation in the Logos, and sustains the dignity of the human soul as a uniquely authored eternal entity in the image of God. The analysis concludes that while Sydnor's comparative project is creative and demonstrates a commendable desire for theological breadth, it ultimately fails both philosophically and theologically. Its logical inconsistencies undermine coherence, its theological claims contradict biblical revelation, and its anthropological implications diminish human dignity by dissolving personhood into divine modes. By contrast, the Biblical Logos-centred ontology provides a coherent, biblically faithful, and Christologically grounded account of divine transcendence and immanence.

The Salem witchcraft crisis in 1692 was a historical event with remarkable social, political, and religious repercussions which affected the future and the formation of what would be the new American postcolonial society. There are many documents and manuscripts of this episode which are preserved in the archives thanks to official and personal accounts written by the very participants involved —judges, accusers, accused, and witnesses.
Hence, the Salem witchcraft delusion is one of the best recorded events of Colonial America. Some 19th Century American authors relied on these historical records to create their fictions with the intention to give their literature a genuine “American” topic. Meanwhile, in Great Britain, Victorian authors like Elizabeth Gaskell engaged with Gothic themes also based on historical events so as to put into context their present social and religious conflicts. This dissertation aims at demonstrating how the Salem trials of the 17th century supplied Anglo-American writers of the 19th century with an appropriate subject-matter for their fictions, which in turn
allowed them to understand their contemporary historical, social, and religious background.
To carry out this study, the fictions chosen will be John Neal’s Rachel Dyer (1828), Nathaniel Hawthorne’s The House of the Seven Gables (1851), Henry Wadsworth Longfellow’s Giles Corey of the Salem Farms (1868), and Elizabeth Gaskell’s Lois the Witch (1859). Each of these authors follows his/her own approach to shape their stories which will be deeply analyzed with the conventions of historical fiction in mind. Characters and events, both fictional and real, will also be explored through a gender perspective, taking into consideration the concept of “otherness,” and how they were historically discriminated and/or used as scapegoats, and subsequently, how they are portrayed in those terms in the fictions studied. The conclusions achieved in this dissertation will prove that, for these authors, it is a must to learn from history to avoid repeating past mistakes in the present and in the future.
Palabras clave
Salem trials, witch-hunts, Rachel Dyer, The House of the Seven Gables, Giles Corey of the Salem Farms, Lois the Witch

This paper explore how Logos theology, found in the writings of Philo of Alexandria, does not directly influence the Logos concept of the Gospel of John. Rather, there is a missing link in the theology of the early 'false apostle' Cerinthus, who developed Alexandrian thinking in his own way. The Gospel of John in fact responds to Cerinthus.