Quotes.cx
  • Home
  • Authors
  • Topics
  • Quote of the Day
  • Home
  • Authors
  • Topics
  • Quote of the Day
  • Home
  • Authors
  • Topics
  • Quote of the Day
  • Top 100 Quotes
  • Professions
  • Nationalities

Religious Studies Quotes

    • Love Quotes
    • Life Quotes
    • Inspirational Quotes
    • Philosophy Quotes
    • Humor Quotes
    • Wisdom Quotes
    • God Quotes
    • Truth Quotes
    • Happiness Quotes
    • Hope Quotes
  • Follow us on Facebook
  • Save us on Pinterest
  • Follow us on X
If you don’t know the difference between theology and religiousstudies, then you’re a theologian.
Brian Bocking
Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality
Namsoon Kang
Whenever one comes to the the table for interreligous dialogue, there is what I would call an _ecumenical taboo_ that one has to comply with. The ecumenical taboo_ does not exist in a written document, but people tend to practice it around the dialogue table. One should not raise, for instance, such questions as gender justice, sexual orientation issues, religious constructions of the other, multiple forms of violence in a religious community, or religious cooperation with neo/imperialism. each religion has its own _history of sin_ that has justified and perpetuated oppression and exclusion of certain groups of people through its own religious teaching, doctrine, and practice. In order to be _nice_ and _tolerant_ to one another, interreligious dialogue has not challenged the fundamental issues of injustice that a particular religion has practiced, justified, and perpetuated in various ways. I do not disregard that most ecumenists have based interreligious dialogue on a politics of tolerance, and this has played a significant role in easing the antagonism between religions, at least among the leaders of established religions. However, we should ground an authentic ecumenism and theology of religion in a _politics of affirmation and transformation, rather than a politics of tolerance_.
Namsoon Kang
To illustrate the nature of this theandric reciprocity, Thomas invokes, as an example, the physical touch of Jesus’s hand: “he wrought divine things humanly, as when he healed the leper with a touch.” The touch of a human being is not in itself miraculous, and even in Jesus this human action is not humanly healing. The miraculous fact of the healing power of this human touch, rather, as Reginald Garrigou-Lagrange puts it, “proceeds from God as the principal cause and from Christ’s human nature as the instrumental cause.” Jesus works divine things humanly. More ultimately, Jesus wills the divine will of salvation humanly. And so he wills theandrically in the sense that what he wills has an “infinite value” that “derives from the divine suppositum that is the agent which operates”. The deifying effects of the Incarnation are thus contingent on the theandric fact of the interpenetrating unity of divine-human operations.
Aaron Riches
The specific sufferings of Jesus do not amount to redemption: rather, redemption is wrought through the uniqueness of the person who suffered and the perfect charity for which, in which and by which he suffered. The uniqueness of the suffering of Christ, then, lies in the pro knobs, which is bound to the freedom through which the Son endures “every human suffering” on account of love. To say that Jesus endured “every human suffering” does not mean that he specifically suffered every thing that every person ever did or could suffer, but the he “sums up” in this Passion the suffering so fate world, mystically including them in his own suffering and recapitulating them in the form of perfect love. The whole weight of this psychological and physical dereliction of humanity is, in Christ, suffered and sorrowed now within God himself, in the sense that the human sufferings of Christ are “one” with the divine filial relation that constitutes his unity with the Father.
Aaron Riches

Related Topics

Religion And Philosophy
Quotes
Walking
Quotes
Spirituality
Quotes
Walter Mignolo
Quotes
Sexuality
Quotes
Globalization
Quotes
Difference
Quotes
Religious Quote
Quotes

Quotes.CX

  • About Us
  • Contact Us
  • Privacy Policy
  • Terms
  • DMCA

Site Links

  • Authors
  • Topics
  • Quote Of The Day
  • Top 100 Quotes
  • Professions
  • Nationalities

Authors in the News

  • Abhijit Naskar
  • Shannon L. Alder
  • Ernest Agyemang Yeboah
  • Michael Bassey Johnson
  • Germany Kent
  • Susan C.Young
  • Criss Jami
  • John Green
  • Matshona Dhliwayo
  • Mandy Hale
Quotes.cx
  • Follow us on Facebook
  • Follow us on Instagram
  • Save us on Pinterest
  • Follow us on Youtube
  • Follow us on X

@2024 Quotes.CX All rights reserved