The article provides an overview of Jewish Life-of-Jesus research from Abraham Geiger to Ernst Ludwig Ehrlich. Julius Wellhausen's assessment that Jesus was not Christian but Jewish encountered a Jewish community that was striving for civic equality in the course of the Enlightenment and that saw itself impaired by the idea of the,,Christian state". The ensuing Jewish concern with the central figure of the New Testament was not of fundamental nature, but rather followed from an apologetic impulse: the wish (...) to participate in general society without having to give up Jewish identity. Since then, many Jewish thinkers of the modern era have studied Jesus. The essay outlines the history of,,bringing Jesus home" to Judaism, which has been observed since the nineteenth century. Jesus returns as exemplary Jew, as hortatory prophet, as revolutionary and freedom fighter, as big brother and messianic Zionist. The foremost intention though was that Jews wanted to remain Jews and nevertheless be part of Christian society. How fortunate, therefore, that Jesus was Jewish. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Gordon Kaufman InterviewGordon Kaufman, emeritus professor of theology at Harvard Divinity School, has been a member of the Cobb-Abe Buddhist-Christian dialogue since its inception in 1987. As he mentions below, that experience has profoundly affected his work as a theologian and his conviction that theology is an activity of “the imaginative construction of a comprehensive and coherent picture of humanity in the world under God.” This perspective has characterized (...) his work from Systematic Theology (1968) through his more recent In Face of Mystery: A Constructive Theology (1993). Rita Gross and Terry Muck, coeditors of Buddhist-Christian Studies, explored with Gordon the important role Buddhism has played in his theological construction.Buddhist-Christian Studies: Does religious pluralism present Christian theologians with a unique task?Gordon Kaufman: Yes. Through most of Christian history theologians have argued that God revealed Godself to the Christian church in a way unlike any other religious group. Christians had the truth about human beings, their nature, their deepest problems, and solutions to those problems. Now, especially since World War II, a much greater consciousness of the significance of other religious traditions has grown among Christians. The unique challenge to Christian theologians is: What do we as theologians say to believers about what to do with this old tradition of uniqueness and infallible truth?Are Buddhist ‘theologians’ faced with a similar challenge in their communities?Yes.Are there specific features of either Christian theology or Buddhist theology that make either one of these religions more able or less able to step up to the challenge? What are the strengths and weaknesses of these two religions when it comes to the issues religious pluralism raises?I don’t want to speak for the Buddhist tradition in this respect. But I will say that both traditions have adapted to many different cultures around the world and there is a kind of flexibility in these traditions that gives hope. Christian monotheism, for example, is sometimes seen as contributing to exclusivism. But monotheism can be seen as including the notion of one source and ordering principle working in all of life, and that means we are all equal within the world and all related within the world to each other. And that leads to a central teaching of the Christian message: what God requires of us is that we be reconciled with those brothers and sisters from whom we are alienated. The simple Christian demand that we love not only our [End Page 43] neighbors but also our enemies now becomes a very powerful mandate if connected up with that one high monotheistic principle.Is there a certain commensurability between the way Buddhist and Christian theologians do their work?Let’s start by defining the terms. I don’t use the phrase ‘Buddhist theology’ but ‘Buddhist reflective thinking.’ This is less loaded than ‘theology,’ the study of God, but I have no objection if others want to call it Buddhist theology. Now, regarding ‘commensurability.’ I don’t regard myself as a good enough scholar of the history of religion to use that phrase. I’m a little suspicious of it because I am deeply impressed with the difference in lifestyles and commitments and value orientations that different symbols in various religious traditions promote. Thus I don’t want to assume there is a basic commensurability. The basic requirement for the Christian theologian is that we be open to all human beings. Then we’ll see what commensurability there is.So it’s not so much a cognitive category as an attitude or an approach—a common, human desire?Not necessarily a common human desire. I suspect there are strong motivations in all human beings, at least in many, not to be ‘open’ to all other persons. Many simply identify with the groups they are in and are not concerned much about others. I do say that there is a strong Christian imperative to enter into loving relationship with strangers, and whether that is true or not on the other side is for me to find out.How important is it to find out?Very important. It may have been that in earlier times we could continue to live in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Denial of PeterRené Girard, Mimetic Desire, and ConversionWilliam E. Cain (bio)Man is the creature who does not know what to desire, and he turns to others in order to make up his mind. We desire what others desire because we imitate their desires.—René GirardI believe in commitment … We must be committed to one position and follow it through.—René GirardIn many books and essays throughout his long career, (...) the literary critic and cultural theorist René Girard presented, developed, and extended provocative ideas about, and insights into, mimetic desire. Our desires are not our own, Girard emphasizes; they do not come from within. We form our desires on the desires that we perceive in others; they are our models; we imitate them. Always, we seek to be aligned with the words and deeds of an envied model or, more generally, with those of a dominant group or crowd. [End Page 101]As Girard defines it, desire is extremely potent and controlling. We cannot resist its force, and all too often it propels individuals and societies into rivalry, hatred, and violence. There are descriptions of this formidable power in Sophocles, Shakespeare, and other great writers of the Western tradition, as Girard has demonstrated. But, even more, Girard maintains that we witness the operation, that is, the revelation, of mimetic desire—its origins, its consequences—in the Hebrew Bible and the New Testament.The temptation and sin of Adam and Eve, the story of Joseph and his brothers, the judgment of Solomon, the story of Job, the crucifixion of Jesus—these are some of Girard's recurring examples. However, the Biblical episode that may have mattered the most to him, one that he invoked repeatedly, is the Denial of St. Peter.The details of this story differ somewhat from one gospel to the next—Girard prefers the version of it in the gospel of Mark—but the core of it is this: At the Last Supper, Jesus predicted that Peter would deny him three times; Peter swore that he would not, but when the time of testing came, he did. When others confronted him, the fearful Peter, desiring to belong, desperate to be safely within the group, denied that he knew who Jesus was: "I do not know the man you speak of" (Mark 14:71).1Girard's explications of the Denial bring into focus his theory of mimetic desire. His reiterated point about St. Peter is really a point about us—that we are the same as this disciple: We would have betrayed Jesus too. In New Testament studies, some have claimed that "the story about Peter is simply a concretizing of the general denial of all the disciples."2 In our own times of test and trial, we have acted and will act as Peter did.Consider Girard's treatment of the Denial in Le Sacrifice (2003; English trans. 2011).3 The mob that calls for Jesus's death, Girard explains, "is constituted and nourished by swallowing up everything that passes within its reach. It is the black hole of violent mimeticism; where mimeticism is most dense, the mob emerges."4"The major example," he continues, "is that of Peter's denial":Peter cannot help but imitate their hostility. If we psychologize this denial, if we attribute it to the suggestible temperament of the apostle, we seek to prove (unconsciously) that in Peter's place, we would not have denied Jesus. It should be recalled that before his denial Peter, too, vows never to deny Jesus. He is too preoccupied with the opinion others have of him not to blindly adopt the politically correct attitude of the milieu at the center of which he has the misfortune of finding himself.5 [End Page 102] Click for larger view View full resolutionFigure 1."All the actors and witnesses of the crucifixion," Girard concludes, "are already hostile to Jesus or they become so, for mimeticism spares no one."6We cannot resist the influence of the mob: Inevitably we succumb to it. No more than Peter would we have remained steadfast. There is nothing inherent in Peter as an individual that explains why he... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Day I Touched JesusJeffery L. DealShe deserved better. They all do.I met her early on a morning that promised to be hot and wet, as Sudan tended to be at that time of year. Hot all the time. Hot and wet in the summers. I touched her for the briefest of moments, felt her leg move against my hand and caught a fleeting glimpse of a foot that (...) was barely the size of my fingertip. I was there because a missionary asked me to come, told me stories of conditions in Sudan and convinced me that I could save lives. He was right.Her twin brother was born eight hours earlier, sometime around midnight. The birth attendants managed the delivery as well as anyone could in the same situation. The last time I had attempted to manage such a problem delivery was almost twenty years earlier when I had been a Navy Lieutenant fresh out of my surgical internship on temporary assignment to a Marine Corps battle group in the Philippines. On that deployment, a corpsman brought me to a grass hut where a woman who looked barely more than a child herself labored against a breach delivery. I spent the day examining her while her family brought me things to eat that I do not believe should be eaten. After six hours of no progress, I radioed for a helicopter to take her to Clark Air Force base where they had operating rooms and obstetricians. In South Sudan, we had no such resources.My oldest daughter, a premed student at the time who had worked with me in Sudan on other occasions, sat in the corner with her classmates and watched as I put my hand inside the mother. She was of the Dinka ethnic group and was a large, robust woman who sweated profusely and occasionally caught her breath, but otherwise seemed unmoved by her contractions. Fluids gushed over my gloved hand and the students gasped. I felt the baby's leg retract slightly as if she resented my intrusion.I could not get past the baby's hip—she was wedged tightly in the uterus. I had some medicines that were used to hasten delivery and, not really knowing if it was the right thing to do, I gave the mother some through her IV. Still I could not dislodge the child. I told the students and birth attendants that we would give her one hour while I rounded on the other patients in our remote and poorly equipped clinic. If she did not deliver by that time we would take her to a facility run by a Catholic relief agency several hours drive from us—a drive that due to war, weather, or mechanical problems we could not always complete.I saw the rest of the patients in a hurry while browsing through all of the medical texts and the few books we kept at the clinic. This child's only hope of surviving was for her mother to have a cesarean section, and as quickly as possible. After determining that none of our other patients were in imminent danger, we loaded the mother, the first-born twin, and the grandmother into our vehicle for the long ride. One of the medical students, who at the time of this writing was completing her residency in obstetrics and gynecology, asked me if I shouldn't pray for the woman while we drove. I felt guilty for not praying out loud without being prompted, so I reached back and placed my hand on the mother's abdomen and prayed while I drove. I felt a slight movement. It could have been the rough road or the mother shifting, but I believe to this [End Page 81] day that I felt the child move. I would not feel her again. I drove as fast as the rough, bomb-cratered dirt road allowed.Mother and unborn child were doing well when we finally arrived three hours later. I knew the facility and many of the workers so I drove past the guard and directly to the obstetrics ward. Two nurses rushed out to meet us with... (shrink)

In 1967, the superior general of the Society of Jesus, Pedro Arrupe, sent a memorandum on the American “racial crisis” to the Jesuit priests, brothers, and social institutions of the United States. Through appeals to the American legal and Catholic moral traditions, On the Interracial Apostolate articulated why Jesuits should strive to achieve racial equality, initiating a historic period of expansion in Jesuit civil rights programs. Given scholars’ limited engagement with On the Interracial Apostolate’s distinctive rhetorical features, this article (...) explains why the document was framed within the discursive framework of prophetic indictment by uncovering the influence of William J. Kenealy, a Jesuit legal scholar, on the document’s drafting. In light of this drafting history, this article concludes by suggesting that the emergence of twentieth-century “Jesuit anti-racism” can, in part, be explained by how questions about racial equality came to be understood as discrete expressions of broader debates about the American legal tradition’s moral foundations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Place of the Money Bag in the Secular-Mendicant Controversy at ParisRobert J. Karris O.F.M. (bio)Money bag, money bag. So many Bible-reading Christians don't know of your existence. In their defense I note that you are only mentioned twice in the entire New Testament: John 12:6 and 13:29. If faithful Bible-reading Christians don't know of your existence, what is your fate among the faithful who are less than faithful?! (...) Is ignorance truly bliss?New Testament ScholarsMoney bag, money bag. Perhaps, New Testament scholars are the reason why you are almost unknown among Christians.1 Commentators on John's Gospel give you a passing notice, if that.2 Even when they make mention of you, they [End Page 21] generally don't integrate your existence with other features of John's theology or life situation.3 As for the Jesus Seminar, its members sweep you into the dustbin of history along with 99.9% of John's Gospel.4 You see, you are deemed unhistorical. A couple of scholars involved in the quest for the historical Jesus say "Hi!" to you, but then go on with more important matters.5 Other scholars involved in the application [End Page 22] of social science methodology to the study of the New Testament opine that you were kept as a security measure and contained money to pay for the annual temple tax and such like obligations, but then they hold their peace.6Money bag, money bag. Scholars who have investigated the theme of rich and poor in the New Testament hardly give [End Page 23] you a second glance. You do not play a leading role in their general conclusions.7So, money bag, we have to take leave of New Testament scholarship if we are going to make your acquaintance on a serious level.The Middle AgesFrancis of AssisiAs we move into the Middle Ages, we ask: Did St. Francis of Assisi provide us with guidance on how to treat you with the respect that you, O money bag, so richly deserve? You see, some scholars maintain that John's Gospel was most important to Francis's worldview.8 However, Francis doesn't seem to see the problem you created for his all-consuming embrace of Jesus' missionary command of traveling with no money.9 [End Page 24] Surely Francis knows of your existence, for he refers to you in his Fourth Admonition n. 3:And the more they (superiors) are perturbed about their superiorship being taken from them than they would be over the loss of the office of washing feet, so much the more do they collect for themselves a money bag (John 12:6; 13:29) to the peril of their souls.10Francis is heir to a Benedictine spiritualization of the money bag. See how Roger the Abbot in his Sermo in ultima cena employs the money bag:Woe, how many money bags, woe, how many purses are in the monasteries of St. Benedict! Woe, how many cowls, which cover the ears of the tonsured, enclose private supplies of the mind, the money bag of one's own will, the purse of murmuring, detraction, idleness, pride, envy, jealousy, and bad will! But remember, most beloved brothers, that those who do such things follow Judas the traitor. And therefore, unless you amend your lives, you will not possess the kingdom of God.11O money bag, so Francis goes his merry way, apparently ignorant of your true meaning and leaves the problems created by your existence to his learned followers such as Bonaventure of Bagnoregio. To Bonaventure we now turn, but do so through his responses to his secular opponents, William of Saint-Amour and Gerard of Abbeville. First let's hear from the secular masters. [End Page 25]William of Saint-Amour and Gerard of AbbevilleWilliam of Saint-Amour comments on John 12:6 and argues that it does not permit begging and is the basis for the normative view that the apostles and their successors should have a money bag. He writes:Augustine, 'the Lord had a purse to keep the offerings... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 90-92 [Access article in PDF] Christian Views on Ritual Practice The Ongoing Creation of Loving Community: Christian Ritual and Ethics Jay T. RockNational Council of Churches of ChristAt the center of Christian practice is an ethical imperative: "This is my commandment," Jesus says; "Love one another as I have loved you" (John 15:12). This principle of active love lies at the heart of Christian (...) living.The argument about who is to be included in the circle of those to be loved, much alive in Jesus' own day, continues unabated. Christians do not agree whether the "sisters and brothers" whom one is instructed to love in various passages of the Christian canon refers only to the family of those in the Church, or to the family of all humankind. But there is certainly agreement that simply professing love is not enough: the love God has given is fully embraced only in being done.Given such a central emphasis on reconciling, active love, it is not surprising to find Christian ritual almost always directly connected to, and fully completed in, ethical behavior in the world. Even in the important ways in which Christian rites serve to open the individual and community to receive God, to become aware of the presence of the Ultimate Reality in their lives, one finds implicit links to acting in love. Christian ritual is itself incarnational: it continuously creates and recreates a community into which it incorporates individuals, and it reactualizes moments of sacred history in a way that opens them to the active participation and concrete action of the people.Some comments on the nature and significance of commemoration in the sacraments of Baptism and the Eucharist, or Lord's Supper, may illustrate what I mean. These are the central liturgical celebrations of Christianity, one recalling the baptism of Jesus by John in the Jordan River, the other, more complex, connected to the events of the passion, death, and resurrection of Jesus in Jerusalem. They are commemorations of past historical events, the memory of which is preserved in the theology and practice of the community. But their celebration by the community makes these events existentially present, and their meanings real and accessible, in several ways.Through Baptism, individuals enter into the Jesus community, and participate in the life of Christ. The rite is understood to effect a permanent bond between the one baptized, and Jesus, in whose name she is baptized. The one being baptized is taken down into water, and there is understood to die and rise with Christ: the ritual "makes present again what God has done through Jesus" and brings the Christian into direct, existential relation to the "actual happening of salvation in Christ." 1 Through this connection, the person undergoes a transition from the ways of "death" and "darkness" into the way of "light."The Eucharistic celebration, similarly, provides believers a way of entering into the events of Jesus' death and resurrection. In it, Christians both take part in these [End Page 90] acts of redemption--his death and rising again--and also take into themselves the body and blood of Jesus. The sacrament is a central way in which Christians partake of/take part in the Body of Christ. The rite commemorates a past event, but more importantly, it brings to present life the person of Christ, and allows active participation in the ongoing, communal expression of God's self-giving in Christ.In these rituals, a particular kind of historical memory is at work: that of anamnesis, which the Lutheran liturgist Frank Senn suggests might be best approximated in English as "reactualization." 2 This kind of remembering involves not simply a return to past events, but the placing of the past into the present situation. Ethicist John Pawlikowski reminds us that this concept has roots in the Hebrew Scriptures, in the biblical sense of zakar: just as it is only in being remembered by God that we continue in existence, remembering in this sense "brings the past as close as possible so that it becomes... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 239-240 [Access article in PDF] News and Views Korean Temple Burnings and Vandalism: The Response of the Society for Buddhist-Christian Studies Harry L. WellsHumboldt State UniversityOver the course of the last decade a fairly large number of Buddhist temples in South Korea have been destroyed or damaged by fire by misguided Christian fundamentalists. More recently, Buddhist statues have been identified as idols, and attacked and (...) decapitated in the name of Jesus. Arrests are hard to effect, as the arsonists and vandals work by stealth of night. In 1998, the Society for Buddhist-Christian Studies announced its support for our Buddhist brothers and sisters and our disgust at such violent misuse of the name of Jesus. At the 1998 Board meeting, an ad hoc committee was set up to explore and develop strategies which would further address the situation. Below are some actions which have occurred during 1999. A Letter from Our President: The following letter of protest was sent on the Society's behalf on January 25, 1999 to the Prime Minister of the Republic of Korea and other governmental officials plus Korean church leaders and organizations. A second letter was sent to the U.S. State Department and the headquarters of various church bodies in the U.S. as well as the National Council of Churches. The Society for Buddhist-Christian Studies wishes to register its deepest sadness and most profound protest regarding the numerous acts of arson and malicious destruction done to Buddhist temples by misinformed and intolerant fundamentalist Christian groups throughout the Republic of South Korea. Professor Frank Tedesco of Sejong University first drew the attention of the Society to these incidents in an article he published in 1997 in Buddhist-Christian Studies, the journal of the Society for Buddhist-Christian Studies. More recently, two more Buddhist temples have been burned by fundamentalist Christians, seven hundred Buddhist images have been decapitated, and the Roman Catholic Cathedral was also burned because it contained images. All members of the Society for Buddhist-Christian Studies, both Christian and Buddhist, are embarrassed that such acts have been done in the name of [End Page 239] Jesus Christ, a name that demands that all persons should live in justice and peace, not sectarian stupidity and religious fanaticism. The small, but vocal, number of fundamentalist Christians in Korea who defend such actions as blows against pagan idolatry are simply wrong. Their actions are contrary to the core of Christian teaching and practice, which is that all persons are to be treated with love, justice, and respect. There is no excuse for intra-religious violence in Buddhist or Christian teaching and practice. Accordingly, the Society for Buddhist-Christian Studies not only deplores fundamentalist Christian attacks against Korean Buddhist temples, images, and persons, we ask that the government of Korea actively seek out all groups and persons engaged in violent actions against our Buddhist brothers and sisters and bring them to justice according to the laws of the Republic of Korea. May the peace at the heart of the Christian tradition and the heart of the Buddha's Dharma heal the minds of the violent so that all human beings may one day live as brothers and sisters in accord and dialogue. Paul O. Ingram, President A Section on the International Association for Religious Freedom Website Robert Traer, General Secretary of the International Association for Religious Freedom, graciously agreed to allow the Society to post a section on their website about the Buddhist-Christian tensions in Korea. His hope reflects the hope of our Society, that incidents of vandalism will cease and dialogue efforts increase. This page presently includes the summary account written by a SBCS member, Dr. Frank Tedesco, photos, and an introductory statement by our Society. Visit the site! A Call for Monetary Contributions The Society initiated a contributions drive to collect funds to send to Korea as a symbolic gesture of support of our Buddhist brothers and sisters whose temples and images have been attacked by extremist Christian vandals... (shrink)

Resumen El estudio del empleo de la palabra adelphos en el Nuevo Testamento en las últimas décadas ha tendido a un consenso donde se favorece la perspectiva literal en la cual se asocia a Jesús de Galilea “hermanos” carnales, según los testimonios de los textos griegos. Sin embargo, desde otra perspectiva como la antropología del parentesco y la historia social parental, los datos que atestigua el Nuevo Testamento no son unívocos y se interpelan a la luz de la estructura familiar (...) exogámica extendida -aspecto crucial- para señalar que los textos aportan datos e información, pero no son en sí la respuesta. A lo cual, se abre una perspectiva más rica en matices y aspectos del parentesco de Jesús y los lazos parentales en Galilea del siglo I d.C.The critical historical study of adelphos in recent decades has tended to a consensus thatfavors theperspective in which Jesus of Galilee is recogniged as “carnal brothers”, according to the testimonies of the Greek texts. However, from the parental anthropology and the social- parental history, the data attested by the new testament are not univocal and are addressed in the light of the extended exogamousfamily structure, a crucial aspect, to point out that the texts provide data and information, but they are not the answer in itself. To which, a richerperspective opens in nuances and aspects of the kinship of Jesus and the parental ties in Galilee of the 1st century AD. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:At St. Isidore’s Franciscan College in Rome, the following maxim attributed to St. Patrick is inscribed above the door-way of the church: Si quae difficiles quaestiones in hac insula oriantur ad Sedem Apostolicam referantur; ut Christiani ita et Romani sitis.1 The college was founded in 1625 by Luke Wadding, O.F.M. and, under his direction, became a major seat of theological learning and political influence for the Irish in Rome.2 (...) In the nineteenth century, the Friars Minor of the Province of Ireland assigned many documents from St. Isidore’s for use in their Irish friaries. In 1872, amid the unrest caused by the Risorgimento, medieval and early-modern Irish Franciscan manuscripts were transferred to Dublin.3 At the Merchants’ Quay Convent, the librarians T.A. O’Reilly, O.F.M. and E.B. Fitzmaurice, O.F.M. divided the manuscripts into sections with alphabetically ordered shelf-marks.4 This practical approach followed the long-established system used at Italian libraries and archives in Franciscan custody.5 From 1947 until 2000, the manuscripts of the Irish Friars Minor were kept at the Franciscans’ Dún Mhuire House of Studies in Killiney, County Dublin, before their transfer to the Archives, University College Dublin.The ‘D’ collection is preserved in twenty-six sets of volumes, folders and boxed papers. The greater part consists of Luke Wadding’s correspondence, relating to his activities as theologian, historian, Irish agent in Rome and consultor to several congregations and commissions at the papal secretariat.6 In the 1920s, Paul Grosjean, S.J. included four manuscripts then housed at Merchants’ Quay in a catalogue of hagiographical works.7 Clement Schmitt, O.F.M. treated of a collection of the Franciscan documents kept in Dublin in 1964.8Letters to and from Luke Wadding are also preserved at the Vatican Library; the Archivo Generale at the General Curia of Friars Minor, Rome; the Biblioteca Landiana, Piacenza; the Biblioteca Nazionale, Naples; the Biblioteca Ambrosiana, Milan; the Archives of the Bollandists, Brussels; the Archives Générales de Royaume, Brussels; the Von Harrach Archive, Vienna; and the Franciscan friary of St. Jerome in Vienna.9Compared to some six hundred that Luke Wadding received, “the text of approximately one hundred of his letters, in whole or in part, has survived.”10 Nearly all Wadding’s extant correspondence dates from the three decades after the publication of his Acta legationis on the doctrine of the Immaculate Conception in 1624. Most of his letters were sent from St. Isidore, some from the friaries of Aracoeli and San Pietro in Montorio, Rome, and a few from Naples.11Luke Wadding was born in Waterford on October 16, 1588, the eleventh of fourteen children.12 He was baptized two days later on the Feast of St. Luke. His father Walter was a well-established Waterford merchant and his mother Anastasia a kinswoman of the prominent Lombard family of Waterford. After the death of his parents, Luke left Ireland with his elder brother, Matthew, who enrolled him at the Irish Jesuits’ College in Lisbon. At seventeen years of age, Wadding made his way to Matozinhos in northern Portugal, near Oporto, where he entered the Franciscan Order. On completion of his novitiate, Wadding’s superiors sent him to the University of Coimbra and from there, to Salamanca. At Easter 1613, Luke Wadding was ordained to the priesthood after his studies. He was then appointed as a professor of theology at the Franciscan College of León and later at his own alma mater, Salamanca.13Called to the Spanish capital, Luke Wadding stayed at the Convent of Jesus and Mary in the south-east of Madrid where “lived not only the heads of the Franciscan Order in Spain but also the principal preachers.”14 Such was the distinction Wadding achieved that he was chosen by Philip III for the office of theologian in the embassy sent to defend the doctrine of the Immaculate Conception in Rome.15 He lived there for almost forty years, in which time he founded St. Isidore Franciscan College, the.. (shrink)

The aim of this article is to apply the concept of synergy to the workings of memory in Alex Miller’s Landscape of Farewell by focusing on the relationship between its two main characters, M...

Clemente Romano es el hombre de la reconciliación, que busca sembrar en aquellos que lo escuchan una semilla de fraternidad. Él sabe que en el corazón del hombre anidan las malas pasiones, los sentimientos de envidia y de división pero también sabe que quien vive en el amor, quien pone su mirada en el Dios que es Amor se transforma, se convierte. El único camino es Jesucristo y por eso continuamente invita, a través de sus palabras, a fijar la mirada (...) en Él. Misericordia, humildad, sencillez, corrección fraterna, hospitalidad son palabras que a lo largo de la carta a los Corintios se entrelazan tejiendo la trama del amor al hermano y del amor a Dios. ¿Qué nos enseña esta carta escrita muchos siglos atrás y que parece tan actual? Es un desafío para el hombre peregrino de hoy que siente por un lado, la sed de espiritualidad, y por otro, el ansia del poder, del tener, del placer, a contemplar a un Dios que lo ama y a buscar sólo el bien del hermano, caminando junto a él con sencillez y humildad.Clement of Rome is the man of reconciliation, which seeks to sow those who hear a seed of fraternity. He knows the heart of man nest evil passions, feelings of envy and division but also knows that whoever lives in love, who sets her sights on the God who is Love becomes becomes. The only way is Jesus Christ and so continuously invited, through his words, to stare at him. Mercy, humility, simplicity, fraternal correction, hospitality are words along the Corinthians intertwine weaving Brother love story and love of God. What can we learn this letter written many centuries ago and it seems so today? It is a challenge for pilgrims today man who feels the one hand, the thirst for spirituality, and secondly, the lust of power, possessions, pleasure, to contemplate a God who loves him and seek only good brother walking beside him with simplicity and humility. (shrink)

Despite her emphasis on politics, Hannah Arendt’s account of the existential grounds of action in The Human Condition culminates in a discussion of Jesus of Nazareth that emphasizes the significance of forgiveness for grasping the radicality of human freedom. This essay investigates Jesus’s role in Arendt’s thought by excavating and explicating the premises that undergird her account of Jesus’s political significance. It argues that Arendt’s innovative approach to politics is complemented by a comparably innovative conception of human (...) agency and shows how Arendt’s defense of the autonomy of the political rests on a novel metaphysics of action—a ‘Kantian existentialism’—that underlies and explains her account of Jesus’s political significance. (shrink)

Speech Acts, Criteria and Intentions What makes a speech act a speech act? Which are its necessary and sufficient conditions? I claim in this paper that we cannot find an answer to those questions in Austin's doctrine of the infelicities, since some infelicities take place in fully committing speech acts, whereas others prevent the utterance from being considered as a speech act at all. With this qualification in mind, I argue against the idea that intentions—considered as mental states accomplishing a (...) causal role in the performance of the act—should be considered among the necessary conditions of speech acts. I would thus like to deny a merely ‘symptomatic’ account of intentions, according to which we could never make anything but fallible hypotheses about the effective occurrence of any speech act. I propose an alternative ‘criterial’ account of the role of intentions in speech acts theory, and analyse Austin's and Searle's approaches in the light of this Wittgensteinian concept. Whether we consider, with Austin, that speech acts ‘imply’ mental states or, with Searle, that they ‘express’ them, we could only make sense of this idea if we considered utterances as criteria for intentions, and not as alleged behavioural effects of hidden mental causes. (shrink)

Growing evidence in recent years has led to an agreement on the importance and benefits that inclusive education has for students with special educational needs (SEN). However, the extension and universalization of an inclusive approach will also be enhanced with more evidence on the benefits that inclusion has for all students, including those without SEN. Based on the existing knowledge that learning interactions among diverse students are a key component of educational inclusion, the aim of this study is to identify (...) the impact on students without SEN of being educated with students with SEN in shared, inclusive, interactive learning environments. Data were collected in three schools using a qualitative approach with a communicative orientation. Semistructured interviews were held with teachers as well as community volunteers participating in the schools. Further, focus groups were conducted with students and teachers. The results show that students without SEN benefit from participating in interactive learning activities with peers with SEN in different ways: (1) they learn to respect others, accept differences, and acknowledge different abilities, thereby creating opportunities for new friendships to develop; (2) they learn about abilities related to helping others participate and learn, to be patient and to gain the satisfaction in helping others learn and behave better; and (3) they benefit from the cognitive effort required to explain themselves and from the contributions of peers with SEN from which they can learn. (shrink)

L a distribució n parlamentari a qu e ha n a r rojad o lo s resultado s d e la s pasada s elecciones generale s de l dí a 2 0 d e n o viembre , d e 2011 , h a ocasionado , sobr e tod o po r pa r t e d e la s fo r - macione s política s má s s e v erament e afectadas , tod a un a (...) cascad a d e crítica s a nuestr o sistema electoral , y pa r ticula r ment e sobr e l a fó r mul a idead a po r e l matemátic o belg a Vícto r D’Hont. Lo s distinto s pa r tido s tiende n a un a v aloració n sesgad a e n vi r tu d de l bene f ici o obtenido d e l a fó r mul a el e gid a po r e l L e gislado r e n un a etap a históric a dete r minada . ¿Cóm o afecta l a l e y D’Hon t a l a calida d d e l a democraci a española ? ¿E l pro b lem a resid e e n l a fó r mula D’Hont ? Co n l a f inalida d d e contribui r a l debat e abie r t o sobr e nuestr o sistem a electoral, m e centrar é e n alguna s modi f cacione s d e l a LORE G qu e todo s podría n acepta r , junt o a l a propuest a d e do s modelo s electorales , a cost e cero , d e do b l e pro r rate o y d e aplicación inmediata. (shrink)

En el contexto de la discusión epistemológica sobre el examen de las transferencias y los intercambios científicos de las teorías, el objetivo de este artículo es señalar la presencia de categorías e ideas weberianas en la teoría de la dependencia formulada por Fernando Cardoso y Enzo Faletto. Aquí ..

Best Book of June 2015 (The Christian Science Monitor) Book of the Year by the Conference on Christianity and Literature C. S. Lewis is the 20th century's most widely read Christian writer and J.R.R. Tolkien its most beloved mythmaker. For three decades, they and their closest associates formed a literary club known as the Inklings, which met every week in Lewis's Oxford rooms and in nearby pubs. They discussed literature, religion, and ideas; read aloud from works in progress; took philosophical (...) rambles in woods and fields; gave one another companionship and criticism; and, in the process, rewrote the cultural history of modern times. In The Fellowship, Philip and Carol Zaleski offer the first complete rendering of the Inklings' lives and works. The result is an extraordinary account of the ideas, affections and vexations that drove the group's most significant members. C. S. Lewis accepts Jesus Christ while riding in the sidecar of his brother's motorcycle, maps the medieval and Renaissance mind, becomes a world-famous evangelist and moral satirist, and creates new forms of religiously attuned fiction while wrestling with personal crises. J.R.R. Tolkien transmutes an invented mythology into gripping story in The Lord of the Rings, while conducting groundbreaking Old English scholarship and elucidating, for family and friends, the Catholic teachings at the heart of his vision. Owen Barfield, a philosopher for whom language is the key to all mysteries, becomes Lewis's favorite sparring partner, and, for a time, Saul Bellow's chosen guru. And Charles Williams, poet, author of "supernatural shockers," and strange acolyte of romantic love, turns his everyday life into a mystical pageant. Romantics who scorned rebellion, fantasists who prized reality, wartime writers who believed in hope, Christians with cosmic reach, the Inklings sought to revitalize literature and faith in the twentieth century's darkest years-and did so in dazzling style. (shrink)

La notion de «populaire» est saisie différemment en Amérique latine et en Europe, puisque là, le populaire est une forme d'hybridation des cultures indiennes, des programmes médiatiques et de la civilisation urbaine. Il s'agit d'abord de penser masse et populaire de manière autonome, en se gardant de tout discours de dénonciation, pour saisir en quoi les telenovelas, par exemple, produisent une oralité seconde porteuse d'une nouvelle dynamique culturelle pour le plus grand nombre. La culture populaire est ainsi un lieu de (...) réappropriation, dans un artisanat indien remodelé par le design mondialisé, autre exemple, où l'hétérogénéité des productions n'empêche pas une reconstruction identitaire qui retisse des liens avec un passé qu'il est indispensable de réinterpréter.The concept of "popular" is seized differently in Latin America and Europe, since there, the popular one is a form of hybridization of the Indian cultures, programs media and urban civilization. It is initially a question of thinking mass and popular in an autonomous way, while keeping itself of any speech of denunciation, to seize in what the telenovelas, for example, produce a second orality carrying a new cultural dynamics for the greatest number. The popular culture is thus a place of reappropriation, in an Indian craft industry reorganized by the mondialized design, another example, where the heterogeneity of the productions does not prevent an identity rebuilding which weaves new links with a past which it is essential to reinterpret. (shrink)

After the end of their time as a caregiver, former caregivers have needs and feelings that have been subject to little study to date. The aim of the study is to determine and analyse the feelings, perceptions and practices of former caregivers in the reconstruction of their daily lives. This is a qualitative study based on the Grounded Theory developed by Charmaz. The study involved 14 former caregivers who had cared for their relative for more than 2 years and who (...) had stopped caring for them more than 2 years previously. Fourteen in-depth interviews were conducted and data were collected over 13 months between 2015 and 2017. Data were analysed using the Grounded Theory Method. In addition, this study was approved by the ethics committee of the Institut Universitari d’Investigació en Atenció Primària Jordi Gol. The former caregiver experiences a transition, which begins in the days before the death of their relative and may continue for more than 3 years. Three critical moments in the post-caring transition were found: the post-caring emptiness; the end of the period as a caregiver; and the movement towards a new life. Family and professional support is needed during this transition. Former caregivers experience a transition in the rebuilding of their daily lives; furthermore, former caregivers may be a source of support for other caregivers, which is linked to positive mental health factors. Healthcare organisations need to acknowledge the emotional, psychosocial and psychological health of former caregivers. (shrink)

The aim is to examine the performative acts and gender constitution in the context of the Second British Invasion. Despite the pervasive character of patriarchy and the prevalence of sexual difference as an operative cultural distinction, gender was not passively scripted on the bodies of many British singers. The subversive performances did not exclude suffering and marginalization but simultaneously undermined compulsory coherence.

This article tries to unravel some of the main clues provided by Ortega on his understanding of philosophy. The thesis we defend is that the Spanish philosopher maintains two slightly different answers concerning the question what is philosophy, though Ortega does not acknowledge them in the explicit narrative of his thinking. This, we believe, creates tensions in his late second philosophical model, as he does not fully break away from certain “adherence” or “mannerisms” associated to his early model. In this (...) respect, Ortega would be a thinker who lives between two philosophical worlds, someone who sees, narrates and interprets the philosophical shock wave occurring at his time, but does not quite let go of the old intellectual constructions. To support our thesis, we will compare two texts, his 1929 lectures What is Philosophy?, and his Notes on Thinking, from 1941. In the period between these two works, Ortega seems to move from a more “traditional,” “universalistic,” “transcendental,” in short, Husserlian phenomenological understanding of philosophy, to a more historicist, hermeneutical, and pragmatic one, which lays the emphasis on the plurality of discourses on the sense, the contingency of the philosophical narrative itself, and even the very possibility of its ending, at least in its more “metaphysical” and classical form. (shrink)

This article tries to explain a current typical paradox: contemporary art, although desacralized by modern secularism and the application of Enlightenment reason to every field of life, still keeps many of its former sacred features. This sacrality is analyzed from three different points of view tied to three main elements of art, understanding the latter as a communication process: the artist, the artwork itself and the aesthetic experience. The conclusion is the same in all three cases: the survival of sacred (...) nature in the artistic field in contrast to its weakening or full vanishing in the ideological general field of western culture. (shrink)

This article is divided into introduction andd three section. In the first section we examine Leibniz’ termini necesitas-possibilitas. In the second section we propose a minimal modal logic, LLM, arise from the addition of modal priciples. Finally in the last section we examine his complex studie towards the interpretation of modal language in the possible worlds. The resulting interplay between the minimal modallogic and the possible worlds perspective is one of the main charms of semantics.

In recent years, the debate about the role of the Public Institutions in the fields of corporate social responsibility and sustainable development has gained momentum. Nevertheless, the ambiguity of the latter concepts makes it difficult both to measure them and to estimate the impact that the different public initiatives may have on them. In this sense, the present research has the aim to design a fuzzy logic-based methodology applied to the evaluation of the above-mentioned processes in relation to the state-aid (...) policies for the European industry. Regarding the study contour, the European Union state aids seems not to have introduced important changes leading to socially responsible results and, therefore, favourable for the sustainable development generated by the European manufacturing industry. (shrink)

The molecular aspects of the microtubule system is a research area that has developed very rapidly during the past decade. Research on the assembly mechanisms and chemistry of tubulin and the molecular biology of microtubules have advanced our understanding of microtubule formation and its regulation. The emerging view of tubulin is of a macromolecule containing spatially discrete sequences that constitute functionally different domains with respect to self‐association, interactions with microtubule associated proteins (MAPs) and specific ligands. Recent studies point to the (...) role of the carboxyl‐terminal moiety of tubulin subunits in regulating its assembly into microtubules. These investigations combined with further studies on the spatial relationships between tubulin domains should provide new insights into the detailed structural basis of microtubule assembly. (shrink)