It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

Embodiment or embodied awareness is a way of understanding the body. The body is not simply the external body, the body is the lived body. Both the 10 th century Kashmir philosopher Abhinavagupta and the contemporary French phenomenologist Merleau Ponty have a similar view of the lived body, or better 'lived' embodiment. A person may have a most beautiful external objective body but minimally lived in. Embodiment allows us to understand and conceive of the body as a way of living, experiencing and of perceiving through the medium of our embodiment. The body is the medium of the field. A person perceives not simply through eyes and ears alone, but through the whole body. Our body is an instrument of perception. Our body is an instrument of knowingness. The embodiment of awareness is the lived embodying of primordial awareness that liberates our being in the world. The embodiment of awakened awareness pulsates in resonance with and within Being itself.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

Against the backdrop of the problem of the meaning of life as constructed in contemporary analytic philosophy of religion, this article asks the question of what the supposed meaning(s) of the biblical character of Moses' life were assumed to be. By comparing a variety of contemporary philosophical perspectives on life's meaning with what appears to be related nascent metaphysical presuppositions in the world(s) of the biblical text, the pros and cons of reading with an anachronistic philosophical-theological metalanguage are clearly demonstrated. It is concluded that what Moses' life might have meant cannot be reduced either to a singular purpose or a unified teleology. Given the complex construction of his character's personal identity over time, the point of it all remains fragmented, plural and elusive.

This essay is a Foreword by Paul N. Anderson to Ernst Käsemann's The Testament of Jesus, translated by Gerhard Krodel, The Johannine Monograph Series,  Vol. 6 (Eugene, OR: Wipf & Stock, 2017) xi-xxxviii. It considers the life story of Ernst Käsemann, including his resistance to Nazi Germany and liberal theology, while at the same time analyzing critically his controversial claims in this book and the ensuing discussions among New Testament scholars over the next half century--with important implications for church leadership and Christian discipleship. Uncorrected proofs, here.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

In the latter portion of The Triads, St. Gregory Palamas describes deification as an event that is inclusive of the entirety of man’s being, inasmuch as he becomes “entirely God in his soul and body by grace”. This bold assertion on the part of St. Gregory is demonstrative of the way in which he consciously follows in the footsteps of his theological forebearer, St. Maximus the Confessor, by synthesizing Evagrian-style spirituality with Biblical anthropological presuppositions. Man qua being, for Palamas, can only be defined as such to the extent that he possesses both soul and body, both of which are eternally predetermined for deification. The ascetic life and the practice of the virtues therefore constitute not a rejection of the body or its powers, but rather function as a way of redirecting man away from an inordinate obsession with the physical world that he may become receptive to the deifying grace of God. In his rigorous defense of the practitioners of hesychia, Palamas makes it clear that he considers prayer and the ecstatic experience of the uncreated light to be events that are inclusive of man’s entire hypostasis, even asserting that man’s bodily senses become capable of participating in this foretaste of the eschata. My paper shall focus upon Palamas’ ‘eschatological’ view of the body and his insistence on the relevance of man’s somatic dimension in the spiritual life. I shall also strive to illuminate the ontological presuppositions of his synthesis that enable his anthropological perspective, with particular emphasis on those which he received from his predecessors. Finally, I will argue that the Incarnation is a sine qua non of his theology and, consequently, of his eschatology of body.

Una verdad sobre la creación El problema del sobrenatural Dios en el horizonte de los anhelos humanos. Teológica es una ciencia teológica que tiene por objeto al hombre y el método propio de la teología. Para la realización de esta ciencia es necesaria la fe cristiana. Sin ésta sería imposible su realización.

Phenomenology is the study of different kinds of giveness, the giveness of experience.There are various ways of being open to experiencing the world and the phenomena of the world. The phenomena and the objects of the world and the world itself can be experienced and perceived more or less directly and more or less in the present. The phenomena, the objects of the world and within the world as the world, can be experienced more or less in breadth and depth, and more or less in obviousness and more or less in subtlety. The world can be experienced more or less in translucidity and more or less in darkness, and more or less in openness and more or less in hiddenness, and more or less concealed and more or less unconcealed. There are many ways of experiencing the world and objects of and in the world which are the appearances of the world.

One Knower: Different Modes of Knowing In all philosophical and psychological traditions knowing has many different meanings. In Tibetan Buddhism there is nondual Dzogchen and in Hinduism there is nondual Kashmir Shaivism. In both these nondual traditions there is profound understanding that there is one knower with two different modes of knowing. My Mind Knowing You and Things One mode of our knowing is the conventional subject object knowing which is the mind knowing as the perceiver and the perceived. This is our ordinary knowing of mind, my mind knowing you and things. This is my mind knowing of all the various forms of otherness. This is my mind knowing of singular aspects of phenomena and my mind knowing, by discrimination, the differences within phenomena. This is my mind knowing of the reality of objects, and the actuality of events and situations. This is my mind knowing the reality of persons and sentient beings as well as non-sentient beings and things. This is my mind's natural mode of dualistic knowingness. My Knowing as Direct Perception As humans knowing we both have and are this wonderful other mode of knowing. In Dzogchen this is the great knowing of awareness and through awareness, and this knowing described as direct perception is often called gnosis, or jnana, or ye she. Kashmir Shaivism names this dimension of knowing of this vast field of awareness/consciousness vimarsa. This vast

It is possible to discern a structure underlying the myriad details of Patristic eschatology through the use of two anthropological models, a unitary model, which sees the person as a unity of body and soul, and an instrumentalist model, which locates the person in the soul, which uses the body as its instrument. This latter view makes possible a judgement and entry into the appropriate eschatological state immediately after death, while the unitary view requires the resurrection to occur first. Some who held a unitary view (notably but not exclusively the Syrians) thought that the soul slept until the resurrection, while others held that the soul experienced pleasure or pain in anticipation of their future rewards or punishments to be received after the judgement.

Resumen
La palabra Cosmovisión comenzó a ser utilizada como una traducción o adaptación del término alemán Weltanschauung, (Welt, "mundo", y anschauen, "observar"), traducido generalmente al inglés como Worldview (World, “mundo”, y view, idea o concepto) Algunos autores han utilizado la expresión life-system (sistema de vida, estilo de vida) para expresar la misma idea, incluyendo la connotación de concepción del mundo y la vida . O también view of the World o idea del mundo.
El significado usualmente encontrado de la palabra cosmovisión está referido, en términos filosóficos (diríamos teológicos también), a la forma de concebir e interpretar el mundo que es propio de una persona o época.
Pero, ¿qué es una cosmovisión?
Cosmovisión es el conjunto de creencias que nos permiten tener una idea de cómo ver e interpretar nuestra ubicación en el mundo y relacionarnos entre nosotros y con el mundo en que vivimos. Esas creencias están correlacionadas con el tipo de vida que adoptamos; es decir, que moldean nuestra conducta. La pluralidad de cosmovisiones no nos debe confundir respecto a la cosmovisión cristiana.
La cosmovisión cristiana excluye la validez de cualquiera otra.

This study examines the function of the vis cogitativa in Thomas Aquinas’s doctrine of antecedent and consequent passions. It builds upon recent scholarship concerning his understanding of the way virtuous passions can contribute to deliberation and practical reasoning, by explicating the way the cogitative power is integrated into acts of practical reason, is essential to all acts of moral perception, and specifies the passions of the sensitive appetites. In order to clarify a number of ambiguous features of Aquinas’s doctrine of antecedent and consequent passions and the obedience of the passions to reason, this paper makes use of an analogous account of antecedent and consequent cogitative estimations that causally specify these different passions. It then compares the way prudence and other habits of practical reason enhance the acts of cogitative moral perceptions that specify the sensitive appetites in temperate, continent, and incontinent persons.

El fruto más notorio del llamado «giro antropológico» del mundo moderno es el conflicto fundamental abierto entre la imagen bíblica del hombre como síntesis de autonomía y relación, y la experiencia del sujeto moderno como autonomía concentrada en el valor absoluto de su libertad individual. Tanto una buena parte de la filosofía contemporánea, como el grueso de la teología católica del siglo XX, han dedicado sus mejores esfuerzos a superar ese conflicto impulsando una visión antropológico-crítica que concentra en la caracterización del hombre como ser personal aquella totalidad de indicios fenomenológicos y exigencias metafísicas que impiden limitar la identidad del ser humano al arbitrio del yo; puesto que el mundo en que habita (naturaleza), los otros hombres con quienes se relaciona (historia), y el absoluto de quien es capaz (Dios), conforman la constitución trascendente -corpóreo-espiritual- que determina la experiencia humana del ser.

Apelando a este esfuerzo convergente de teología y filosofía, el servicio que trata de prestar este libro a la teología se concentra en la respuesta a esta pregunta: ¿en qué medida se actualiza, enriquece y dinamiza la razón antropológico-trascendental de la Revelación (saberse capaz de Dios) al abrir el horizonte de estudio de la identidad teologal del hombre a una perspectiva más histórico-vital (vivirse en comunión con Dios) a partir del significado radical que atesoran las experiencias fundamentales de mi vida: nacer, ser cuerpo, estar en el mundo, vivir en el tiempo, amar al otro, tener que morir.? Recabando la ayuda de la «antropología metafísica» del filósofo católico español Julián Marías Aguilera (1914-2005) esta investigación pretende recordar a la antropología teológica que el recurso a esas experiencias radicales, no sólo no disgrega la identidad teologal del hombre, sino que contribuye a su verdad plena en cuanto exponentes de esa razón de ser desde abajo de la relación Dios-hombre que, para la fe cristiana, tiene en el Hijo encarnado su inspiración original y su altura definitiva. En suma, volver sobre el alcance del concepto persona en antropología teológica, no sólo responde a la necesidad presente de elaborar una teología que sea existencialmente eficaz, sino a la perenne necesidad de fidelidad al mensaje central de la Revelación que identifica en el Hijo, nacido de mujer, la decisión divina de auto-comunicársenos mediante nuestra carne, palabras y obras.

The concept of imago Dei plays a fundamental role in the christian conception of human being. Saint Augustine’s conception of the mind, held in De Trinitate was determinant to the theorization of this subject throughout the Middle Ages. Indeed, this work exerted a capital influence on the way in which Thomas Aquinas understood this same topic. In this article, we explain the interpretation of the fundamental Augustinian concepts that intervene in Aquinas’ explanation of the mind as the image of God, such as those of likeness and image, those of mind, knowledge and love, those of memory, intelligence and will, as well as those of “dicens”, word and love. Through them, the human mind and its operations are conceived as a privileged reference to speak of God as Trinity, from the application of analogy. Just as in the human mind there is habitual presence to oneself (memory/dicense), from which comes, by intellectual means, a word in which one expresses one's own nature, and, through this one, a love of self proceeds by way of will, which is a new way of affective presence of oneself, in God, from the Father, perfect as a subsisting being, the Word and Love proceed.

of truth-telling about that which one most fears to speak-affects the landscape of one's emotions and desires. How such acts of confession affect emotions and desires depends on where and to whom such a confession is spoken. The kind of effect confession will have on emotions and desires is determined, in part, by the identity of the listener (or the absence of one). Thus, the listener is not neutral in such acts of confession but assumes, de facto, a symbolic or iconic mediating role. I explore this relationship between confession and desire through an analysis of the Sacrament of Confession and in conversation with Dionysius the Areopagite, Maximus the Confessor, Charles Taylor, and Martha Nussbaum. I suggest an alternative understanding of the Sacrament of Confession that defines the Sacrament not in juridical terms but as an event whose purpose is to increase one's desire for God. Although I affirm the constitutive role of language and interpretation on desires and emotions, I argue that Taylor and Nussbaum give insufficient attention to how desire affects interpretation and to how the particular ¡conic role of the listener affects how confession affects emotions and desires.

share a common relational approach to theological anthropology. 1 The Roman Catholic pope-philosopher and the Eastern Orthodox theologian place an emphasis on the person's call to communion through and in a complete gift of self. Both thinkers reflect the leitmotivs of the theological anthropology envisioned by the Second Vatican Council in Gaudium et spes nos. 22 and 24. Blessed John Paul II did this conscientiously, whereas Zizioulas' writings happen to overlap with these conciliar themes. Gaudium et spes no. 22 espouses the teaching that only Christ fully reveals the meaning of the human person. 2 This is complemented by Gaudium et spes no. 24, that emphasizes the theme of self-gift (exemplified by the Trinity) as the person's central identity and mission. 3 Christology and Trinitarian theology undergird the anthropological vision put forth by the Council. This Christological and Trinitarian vision of the human person is also developed by

Keberadaan dan kehidupan manusia adalah sebuah misteri. Darimana manusia berasal? Bagaimana manusia hidup? Dan masih banyak pertanyaan-pertanyaan lain. Ada begitu banyak penelitian yang coba menggali apa dan bagaimana sebenarnya manusia, serta arti kehidupan manusia. Orang-orang mendasarkan penelitiannya pada disiplin ilmu biologi, fisika, sejarah atau bahkan teologi. Namun ketidak puasan masih saja dialami oleh sebagian besar manusia. Usaha manusia untuk menyelami apa dan bagaimana manusia, tidak akan pernah menemukan jawaban yang memuaskan dan pasti jika manusia tidak mengetahui sumber dari hidup manusia itu sendiri. Manusia terus berupaya mencari kebenaran.
Kebenaran adalah sesuatu hal yang sesuai dengan kenyataan yang ada, dan hanya ada satu kebenaran karena hanya ada satu kenyataan. Alkitab adalah benar karena Alkitab memberitahukan kepada manusia tentang kenyataan yang ada sekarang, dahulu dan yang akan datang.  Alkitab memberi kesaksian kepada manusia bahwa Allah adalah sumber kehidupan manusia. Melalui Alkitab, jawaban yang pasti dan dapat dipercaya mengenai apa dan bagaimana manusia dapat diperoleh dengan melihat kesaksiannya tentang Allah yang adalah sumber hidup manusia, serta kehendak, penyertaan dan rancangan-Nya yang agung terhadap manusia itu sendiri.
Salah satu pernyataan agung yang tertulis dalam Alkitab tentang manusia sebagai makhluk yang bersumber dari (ciptaan) Allah adalah bahwa Allah menjadikan manusia menurut gambar dan rupa-Nya. Hal ini merupakan hal yang cukup sulit untuk dipahami dengan benar oleh kebanyakan orang, secara khusus oleh orang-orang percaya. Dengan mempertimbangkan hal tersebut, dalam kesempatan ini penulis menyusun makalah antropologi dalam perspektif Alkitab, dengan judul: MANUSIA SEBAGAI GAMBAR DAN RUPA ALLAH.

This paper is an ethical discussion about how action emerges from and out of timeless awareness through us into time. Our understanding reflects and is based upon what has been described as the two ways of knowing. The most primordial way of knowing is knowing non-dualistically through awareness or what some call gnosis and others call jnana and still others direct perception. And the more common and ordinary way of knowing is knowing through our mind and the instruments of our mind such as feeling, thinking, sensation, memory and imagination. This knowing is the mode of knowing difference, singularity and dualistically. This is the mode of knowing me and you, us and them and this and that. This knowing of duality is the mode of knowing within appearance, knowing what is appearing both within and without, knowing both internally and externally. Now because of our wonderful capacity for the skillful simultaneous union of these two modes of knowing we can know duality from within non-duality and within duality we can know non-duality. This sublime mode of knowing reflects the simultaneous union of the two modes of knowing. This sublime mode of knowing reflects the very nature of creation which is oneness and difference. Through the simultaneous integration of the two modes of knowing we can experience both oneness and difference through our experience of appearance. Furthermore this sublime knowing is an action and so in respect to this knowing the Hindu Shavite masters would declare " knowledge is action ". This sublime form of knowingness manifests the action within duality while arising and emerging from within the dimension of non-duality. The action emerges out of non-duality into the dualistic experience and appearance. This simultaneous knowingness is the power of compassion. Compassion self-arises from within non-duality of gnosis or jnana and manifest within dualistic appearance and the experience of self and otherness. This is the power of non-dual timeless awareness entering into the drama of duality within time.

The purpose of this thesis was to explore how Evagrius' apophatic approach to the knowledge of God informs his ascetical concept of apatheia, a fusion of doctrinal reflection and spirituality. I examined Evagrius' texts using the methods of Gadamer and Kierkegaardliterary and philosophical analysis. Evagrius constructed his theology by writing axioms meant to be meditated. I found that Evagrius' apophatic framework is undergirded by his doctrine of God's incomprehensibility/indescribability, monist theory of mind, theory of contemplative prayer, and spiritual exegesis of scripture. This involves negating multiple disordered thoughts in order to participate in divine simplicity, in the oneness of God. I concluded that Evagrius' apophatic, contemplative approach to theology/doctrine facilitates his teaching of apatheiathe practice of negating multiple desires to mystically experience divine union. Essentially in doing so, Evagrius unites mysticism and asceticism, theological construction and spiritual experience. His apophatic asceticism is a fully integrated theology consisting of spiritualized thought and action.

What is a person? This essay will examine the great Hindu Srivaisnava theologian Ramanuja's answer to this enduring question. Ramanuja provides a nuanced answer that asserts God's permeation of the cosmos and all souls residing therein, while simultaneously maintaining the distinction of God, the cosmos, and its resident souls. In so doing, Ramanuja articulates a worldview that sacralizes all of reality, while also encouraging personalistic devotion to a transcendent God.

Christological dimension, especially as developed in his narrations of the human's relation to Christ in the late theological discourses. Current treatments of Kierkegaard's anthropology fall into two broad categories: (1) If a theological dimension is recognized, it is only the vaguely theistic notion of "before God"; or, (2) an a-theological philosophy of the self is extracted from Kierkegaard's works. These approaches distort Kierkegaard's anthropology by either relativizing the role of Christ, or eliding Christ altogether. Kierkegaard insists, however, that the human being can only become a self (properly speaking) in the peculiarly Christian dialectic of existence initiated by Christ, who is both the human exemplar and the divine redeemer who vicariously atones and forgives. Therefore, my goal is to provide a much-needed reconstruction of Kierkegaard's highly contextualized Christological anthropology. In short, I contend that when we add the oft-overlooked voice of the late theological works, a clearer, more robust understanding of Kierkegaard's polyphonous anthropology emerges-an anthropology best characterized as Christological. Thus, my reconstruction includes: (1) establishing the basic contours and terminology of Kierkegaard's anthropology; (2) contextualizing Kierkegaard's polemically-conditioned anthropological writings and illuminating his critical appropriation of select idealist and Romantic anthropological categories pervasive in nineteenth-century Copenhagen; and (3) analyzing the ways in which Christ and Christology eventually come to condition and determine Kierkegaard's anthropology. The reconstruction proceeds by showing that Kierkegaard's late anthropological writings constitute a logical development of his earliest philosophical and theological intuitions about human existence. Despite particular shifts and developments in Kierkegaard's thought, a fundamental coherence within the development of Kierkegaard's anthropology is also evident-a traceable trajectory from the earliest writings to the latest. Put another way, while Christ figures absolutely decisively in Kierkegaard's anthropology, there remains a sense in which the parameters of the issue are still dictated by Kierkegaard's polemical engagements with then-current anthropological ideas and concerns. My reconstruction complete, I end the dissertation with a brief assessment of Kierkegaard's Christological (yet deeply contextualized) anthropology, and suggestions for further study.

The first issue of Inservimus, the Ph.D. student journal of Southeastern Baptist Theological Seminary. I served as NT Editor as well as the graphic designer of the journal. This issue contains articles encompassing the gamut of Ph.D. study programs at SEBTS—from biblical studies to applied theology. Articles in this issue include: Perichoretic Application in the Theologies of Colin Gunton and Jürgen Moltmann;" "Developing Criteria for Medication Referral Based on Anthropology and General Revelation;" "Jesus as the New Moses/Israel in the Synoptic Heavenly Voice Pronouncements;" "Imaging God in the Church: Implications for the Roles of Women in Ministry;" "Reading the Book of Philippians as an Ancient Letter;" and "Choosing the Right Lens: Is a Christotelic or Christocentric View of Scripture Correct?"

MAN IS SUBJECT AND PERSON. KARL RAHNER ON RELATIONSHIP BETWEEN
TRANSCENDENTALITY AND ANTHROPOLOGY

Even today, the transcendental Method that guides Karl Rahner’s theological Project is able to propose God’s Revelation in Jesus Christ as correspondence between complex logic of human existence (phenomenon) and its vocation to Truth (foundation), between personal life (subjective experience and historical realization) and the confession of Faith. This paper draws a sketch of Rahner’s work to confirm that human salvation can not be thought as pure spiritual appentency, but as possibility of theological auto-transcendence within contingent nature (corporeal, worldly, free, mortal and capable of love).

This dissertation explores the use of 'Rest' (Gk. anapausis) terminology in the Pseudo-Macarian Corpus, dating between 370 and 420 CE in the region of Syro-Mesopotamia or Asia Minor. The study examines the ways that Pseudo-Macarius uses this significant terminology in the three primary collections of the Macarian Corpus and how 'Rest' relates to his overarching theological vision. The author of the Macarian Corpus draws from a variety of traditions and this study examines how those sources inform his theology. The theme of Rest serves as both the root and apex of his reflections on the nature of humanity, his understanding of Jesus Christ and the Holy Spirit, the need for entering into the spiritual combat, and the Sabbath. Finally, this dissertation searches for contributions that Macarius' view of 'Rest' could make to the contemporary discussion of Sabbath.

Using the Thesaurus Linguae Graecae database, the citations of 'Rest' in the three major collections of the Macarian Corpus were identified. These passages were then examined for theological themes and analyzed for their significance for Macarian theology. For each major topic, the historical developments and contemporaneous views were researched and included in the study.

This analysis revealed that: 1) Rest is absolutely central to the theology of the Macarian Corpus. 2) Earlier scholars who detected the importance of Rest in the Macariana were correct, although this topic had remained unexplored. 3) Macarius draws from a variety of sources and these sources are detectable in his use of Rest. 4) Rest terminology grew rapidly in usage from the second century BCE to the fourth century CE. 5) Rest is a key theological and liturgical theme in Syrian Christianity. 6) Rest is connected to the imago Dei and biblical anthropomorphism. 7) Rest is connected to a nexus of themes related to [special characters omitted] and nuptial imagery. 8) Macarius draws upon the earlier melding of Sabbath as divine time and Sanctuary as divine dwelling place that began with the Songs of Sabbath Sacrifice and the Epistle to the Hebrews. 9) The Macarian understanding of Rest adds an important voice to the contemporary discussion of the meaning of Sabbath.

RESUMEN.
En la concepción de Foucault la verdad se produce. Cada sociedad tiene su régimen de verdad, su “política general” de la verdad, es decir,  los tipos de discurso que acoge y hace funcionar como verdaderos o falsos, el modo cómo se sancionan unos y otros; las técnicas y los procedimientos que están valorizados para la obtención de la verdad, esto es; el estatuto de quienes están a cargo de decir lo que funciona como verdadero.
En  el  lugar  y  el  momento  en  que  se  produce  una  verdad  –y,  en  consecuencia,  se  excluye  y  silencia  otra-,  se  establecen  reglas  del  juego,  se  inducen  formas  de  subjetividad,  también  se  está  ejerciendo  el  poder  en  una  determinada  dirección.  Por  lo  tanto,  detrás  de  los  saberes  y  sus  discursos  de  verdad,  se  encuentra  el  poder.  Precisamente por eso, Foucault señaló que su trabajo consistió en llevar a cabo una historia política de la formación de  saberes  y  verdades;  preguntarse  por  un  acontecimiento,  o  por  el  momento  de  emergencia  de  una  positividad  implica interrogarse por las relaciones y mecanismos de poder a través de los cuales ha tenido lugar.
El discurso es poder. No es solamente un medio para el poder, sino el campo de batalla en que se lucha por él y, a la vez,  el  poder  mismo  por  el  que  se  lucha.  Es  una  realidad  que  antecede  y  trasciende  a  los  autores.  Está  vivo.  Para  Foucault  el  autor  es  un  enrarecimiento  más  del  discurso,  una  forma  más  de  control  que  hay  que  demoler  sistemáticamente  para  entenderlo.  El  derecho  es  un  discurso  político;  el  derecho  es  un  dispositivo  de  poder.  El  poder  no  es  una  sustancia  ni  un  misterioso  atributo.  El  poder  es  un  tipo  específico  de  relaciones  y  prácticas  entre  individuos. Todas estas prácticas  “constituyen una de las formas a través de las cuales nuestra sociedad define tipos de subjetividad, formas de saber y en consecuencia relaciones entre los hombres y la verdad”.
Dr. Adolfo Vásquez Rocca

Hildegard composed this commentary on the Pseudo-Athanasian Creed as part of a series of shorter works written in the early 1170's in response to a letter from her secretary, confidant, and provost, Volmar, expressing on behalf of her community of nuns their anxiety that, as the Visionary Doctor entered her seventies, she would not be long for the earth. The letter (Ep. 195) draws a particularly striking contrast between the vanities of scholastic disputes and the truly divine teaching with which Hildegard had been inspired. Hildegard's response to this letter is preserved in the manuscripts as the preface to her Explanatio Symboli Athanasii. She likely chose to write a commentary on this standard liturgical text because its treatment of "the catholic faith" offered her a structure on which to provide her community a summary of her most characteristic thoughts about the relationship between the triune divinity and its work of creation, with humankind at its center. Trans. by Nathaniel M. Campbell, from the text ed. by Christopher P. Evans, in Hildegard's Opera Minora, ed. P. Dronke et al., CCCM 226 (Turnhout: Brepols, 2007), pp. 99-133.

The doctrine of divine infinity has been recognized as a primary theological and philosophical category in Hilary of Poitiers’ De Trinitate, but its true significance for Hilary’s own thought has yet to be thoroughly explored. This study seeks to demonstrate the exegetical foundation for Hilary’s understanding of divine infinity, namely his theological reading of John 1:4, which will yield a much fuller appreciation of the doctrine in the context of his work. His intertextual reading of John 1:4 demonstrates a key dynamic in his theology between the eternal birth of the Son and the creation of the world. The Son, as the living Image of the Living, has all life in himself through his eternal birth from the Father, because of which Hilary sees a potential creation of all things in the generation of the Son. Further, in light of this idea of potential creation, he makes an advancement not seen previously in the Christian tradition in his interpretation of Proverbs 8:22 by developing a positive reading of the eternal generation from the ‘creation’ language therein. Lastly, we shall examine the theological, and particularly soteriological, significance divine infinity has for Hilary. Only by recognizing the place of John 1:4 as the exegetical foundation for his understanding of divine infinity can one realize the full implications of this doctrine for Hilary.

In his letter to the Philippians, Paul sounds a number of themes and employs a variety of techniques that would have been familiar to Stoics and others within his Greco-Roman audience. Simply understanding the socio-religious background of a first-century situation, however, falls short of appreciating how the apostle operated, and what sort of impact might have been anticipated among his audiences. Within a cognitive-critical analysis of a biblical text, the Rational-Emotive Behavioral Therapy of Albert Ellis casts helpful light not only on what Paul was saying, but it also illumines what he was seeking to effect among his readers. By first addressing assumptions related to disturbing events, followed by a critique of their distortive effects, it can be seen that Paul is seeking to avail his readers a transformative way of seeing, which effects changes of both emotion and behavior. This Rational-Emotive Behavioral analysis of Paul's letter to the Philippians suggests some of the ways that might so—both then and now. As a cognitive-critical approach to biblical analysis, my methodology works with a particular psychological theory that has demonstrated robust effectiveness theoretically and practically, applying relevant insights to particular biblical texts. Again, the assumption is that biblical authors and audiences are human beings, and that persons think, feel, and act in ways that evidence continuity across temporal and cultural. Presented at the 2017 Psychology and Biblical Studies Section of the Boston SBL meetings.

Una lettura attenta dei documenti della Congregazione per la Dottrina della Fede e della Commissione Teologica Internazionale, nel rispetto della diversità dei loro statuti, offre un riflesso abbastanza preciso dei dibattiti che attraversano, animano e stimolano la teologia contemporanea, a partire dal Concilio Vaticano II. Questo lavoro persegue un duplice obiettivo: da una parte, vuole aiutare a verificare se, alla fine del primo ciclo di teologia, si ha formata una precisa e sicura conoscenza dei punti fermi sui quali si possono fondare sintesi personale in medio Ecclesiae; d’altra parte, vuole aiutare a individuare le questioni che rimangono aperte.