approaches to the study of religion

7/30/2019 Approaches to the Study of Religion

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App r oaches to th e Stu dy of Rel igionBS Project

By: M uzaf far A l i ,

Muzaf fara l [email protected]

In ter nat ional I slam ic Univer si ty , Islam abad


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ContentsChapter No; 1; Buddist concept of Nothingness and God and concept of God ................ 5

Nothingness and Unknowing ....................................................................................... 7

Similarity in Nothingness ............................................................................................ 7

The Desert of The Godhead And "Christocentric" Nothingness ................................... 8

God is as one and three ................................................................................................ 9

Recovery Of Form And Return To Premodern Forms ................................................ 10

What Modernity Provides For the Naming Of God .................................................... 11

Recovery Of Form And Return To Premodern Forms ................................................ 13

Postmodernity, Naming and Thinking God ................................................................ 14

Anselm Classical Theology Of God ........................................................................... 14

Chapter; No, 2: Prayers and Morality............................................................................. 15

Responsibility And Moral Theory .............................................................................. 15

The Copernican Revolution In Religion ..................................................................... 16

The Moral "Spirit" Of Transcendental Prayer ............................................................ 16

The Paradoxical "Letter" Of Empirical Prayer ........................................................... 16Framework for Assessing Prayer ............................................................................... 17

Holy Feast and Holy Fast ........................................................................................... 17

Hadewijch's Central Theme (About Misticis) ............................................................. 18

Meister Eckhart ......................................................................................................... 18

Greek and Roman Conceptions of Prayer................................................................... 18

The Lords prayer ....................................................................................................... 19

Chapter; No, 3: Human life Global Ethic and Religion .................................................. 19

The Prophetic Theologies of Postmodernity............................................................... 19

Parliament's Declaration "Towards a Global Ethics" .................................................. 20

The gap Between Religious Ethics And International Law......................................... 20

Reasons for Engagement ............................................................................................ 21

Global Ethic and International Law: Converging Content .......................................... 22


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International Law as an Aid to Religious Retrieval and Renewal ............................... 22

Equal regard .............................................................................................................. 22

Connection between Equal Regard and Special Relation ..................................... 23

Disagreement Recovering the Affections ................................................................... 23

Further Considerations of Special Relations ........................................................... 24

Legitimate "Near-Neighbor Preference" .................................................................... 24

The Moral Principle of Religion ................................................................................ 25

Preliminaries .............................................................................................................. 25

The Narrativist Thesis ................................................................................................ 26

Problems for a Narrativist Account Of Morality ........................................................ 26

Agency and the Moral Self ........................................................................................ 26

Narratives, Religion, and Morality ............................................................................. 27

Ethics and the Narration of Life ................................................................................. 27

The Stumbling Block (Stein Des Anstosses) Of All Empiricists ................................ 28

Schleiermacher's Compatibilist Proposal ................................................................... 28

Kant or Schleiermacher? ............................................................................................ 28Eric Voegelin's Understanding Of Personalism .......................................................... 29

Israel's Movement Toward Personalism ..................................................................... 29

Emmanuel Levinas's Ethics Of Responsibility As "First Philosophy" ........................ 30

Dostoevsky's Confessional Faith ................................................................................ 31

The Primary Will To Power ....................................................................................... 31

The Over man and Extraordinary Man ....................................................................... 32

Irreconcilable Ideals................................................................................................... 33

Four Principal Forms of Mystical Theologies ............................................................ 34

Chapter No, 4: concept of Hell and Historian ................................................................ 34

Theologian or Historian Approach the Topic of Hell ................................................. 34

Outline of Anselm's Aesthetics Of Salvation.............................................................. 35

Anselm's Dialogue with His Fellow Monk ................................................................. 36


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History ....................................................................................................................... 36

In Punishment God's Specific Purposes ..................................................................... 37

Two Anselm's Arguments .......................................................................................... 38

The Idea Of Anselm About Hell ................................................................................ 38

Anselm's Entire Discussion ........................................................................................ 38


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Introduction

All the praises for Allah Almighty, and Salat and Salam for his beloved Nabbi

(Sala Allah Wa alah w sallam)

This Assignment is a major Assignment on the topic Christian Characteristic

According the Views of Artcals given by rule of department (Comparative Religion)

from Lecturer Mr. Khurshid Ahmed in the period of Approaches to the Study of

Religion.

In this project I tried to express Christian Characteristic in the light of somearticles. This project includes on four chapters and under four chapters different parts. In

this project I marked in first chapter, Buddhist Christian and meaning the Buddhist

Christian and Christian concept about God. And in second chapter I marked, Christian

Moralities responsibilities and prayers. And in third chapter I marked, Christianity about

Human life and their Global Ethics and Religion. And in fourth chapter I marked, in

Christianity concept of hell and historians comments and some history books.

I tried to under stand articles and I success as my level and collect some thing as

my understanding. I thank full for my teacher who every time try to create abilities in us,

by some hard working (also he himself hard work for us) and by some thinking way.

Allah bless on him. Ameen

Methodology

This project includes on collection of articles and then summaries some of them.

This work is very difficult but our beloved teachers effort and our some tries make itsome easy. This projects first step was collection of articles and then classification of

articles after that, was choice of subject form those articles. This all process remain

continuo with the help of our teacher without him I think this work was impossible for

student especially for me.


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In this project Descriptive method and some critique method, and also analyses the

things.

Muzaffar Ali

Reg# 201Fu/MS/S09

Department of Comparative Religion

International Islamic University Islamabad Pakistan

Cell # +923337507456

Email [email protected]


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Chapter No. 1

Buddist concept of Nothingness and God and concept of GodNothingness and Unknowing

From the tile of Article appears that this article written about Buddhism

nothingness but there is another thing this article talking about Christian Buddhism,

because of connection between them.

Nothingness and unknowing in from Eckhart mysticism, this first category which

discussed, it refer the act of knowing and applies to the negativity of knowing.

In Eckhart thoughts nothingness consciousness is libration from metaphysic, even

this is directed to the God. He1 want to give idea about lets be from this appear that he

want to show way of God not to show God itself.

Unfortunately, the scope cannot address this very strong area of comparative study

between Eckhart's mystical confusion and postmodern explain at this time. Nonetheless,

it is possible to reach on result that it is the Meister's seminal insight into the relationship

between nothingness and metaphysics that is directly correlated to both the dialectical

paradoxes in his thought and the negativity of the intellect.2

Similarity in Nothingness

This second category of nothingness it is mostly found in Zen Christianity. The

pragmatic nothingness in Eckharts point of view a remarkable similarity to the Buddhist

expression of sunyata.

In having to confront reality, not from the Buddhist side of its ultimate

nothingness, but from the side of its absolute presence, Eckhart's task is decidedly

different, but not unrelated, to the Buddhist. For Eckhart, as a Christian, the metaphysics

of being and the death of Christ on the cross with its ontological implications are of

central concern. Following in the foot- steps of his Christian former, the Eckhart is

concerned with a fundamental soteriological difficulty at the heart of Christian thought.

1 Eckhart

2 Three Categories of Nothingness in Eckhart Beverly J. Lanzetta I Villanova University p.253


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To use Buddhist language, we might say that Eckhart is concerned with what makes

conditioned reality ultimate Openness.

The reality of Zen is clear from the fact that it speaks of nothingness pure and

simple, while Eckhart speaks of the nothingness of the godhead. For Eckhart to say that

God is in his essence nothingness (as I mention in previous part)3

is to treat nothingness

as the summary of all negative expressions for the purity of the essence of God.4

These two similarities I mention by Eckhart because he produced the idea of

nothingness in Christianity and this thing tell us that there is some similarity; similarity is

in only about God but after that Eckhart feel some problems in Christian Buddhist ideas.

We can observe it in above given similarities.

The Desert of the Godhead and "Christocentric" Nothingness

In this part want to discuss on answer of a Question, what is the relationship

between theistic metaphysics and nothingness in Eckhart's thought?

It has been said that the central theme of Eckhart is actually a radical apophasis

so radical, in fact, that it borders on a-theism5.

He maintains that dynamic reciprocity between the Trinity and the desert is at theheart of Christian salvation. The nothingness, or super essential appearance of divine

darkness, is not the culminating moment for Eckhart. It is the nothingness that trans-

forms and re-forms existence and thus metaphysics, ontology, the spiritual journey, and

so forth. True salvation for the Meister is not complete in climbing the mystical ladder of

ascent because the soul comes to an "end" in a known (Trinitarian) or unknown

(Dionysian darkness) God. For Eckhart, liberation entails a moment of true nothingness,

when reality is "neither this nor that." To retain the sense of radical uncertainty the soul

encounters as true freedom, Eckhart applies the insights of the desert to the language of

3 Nothingness and unknowing

4 Ibid pragmatic nothingness this is mention lot of other similarities start form the pp.# 253



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Christian metaphysics and shows the "how" of breakthrough a feat he accomplishes by

the soul's movement beyond the Father, Son, and Holy Spirit into the naked Godhead.

God is as one and three

In this part Eckhart try to understand the concept of indistinction and distinction, 6

he explain it in to two part A and B, (a) the distinction within the Persons is the

indistinction based on the inner divine bullitio, or self-birth from the womb of

nothingness; (b) the distinction that takes place in the flowing out of creation from its

Principle/Logos is reversed by the path of indistinction that occurs in the absolute self-

emptying of Christ on the cross7. Also Eckhart some ideas share which is helpful for

understand the concept of God is one and three (1) the soul mystically reply the

twofold emptiness; (2) the soul mystically gives birth to the Son and, therefore, in its

ground is beyond the distinction of transcendent and immanent, (3) the moment of

kenosis, which in Eckhartian language is "radical detachment," is an absolute one and,

therefore, cannot be assigned predicates.

This is the series and endless debit on the correctism, the correct set of theoretical

propositions which name and think of God. in modernation there is some terms, InModerns characteristically name God and think God, modern formulation of an ism:

deism, theism, pantheism, atheism, agnosticism, panentheism. The supremacy of these

isms is what mostly interests modern thinkers. Each ism, moreover, is rendered through a

modern form of argument and so names God through a modern form of abstract

propositions.

Author of this guess that the major candidate for the modern naming of God is still

deism. The official churches and synagogues8

continue to preach theism, whether it is

what a modern will name "classical theism" or some more modernized form of theism.

The official positions of Communist parties as well as many modern intellectuals of an

6 God is one and three


8 Jewish temple called


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older generation preach modern atheism as the only rational position on God. Many

reflective intellectuals, both religious and secular, have become atheist, which, on the

issue of naming and thinking God, serves as a kind of halfway house to some form of

postmodernity. As the environmental spirit encompasses more and more persons

responsive to the destruction of nature, new modern forms of pantheism will continue to

occur with new power.9

This new modern naming allows for several signal moves. First, it maintains the

highest standards of modern rationality from the scientific revolution of the nineteenth

century forward. Second, panentheism allows for the move that premodern thought.

Third, on this reading the central Christian metaphor, "God is Love", can be rendered

coherent by articulating in panentheistic terms the basically relational character of the

Divine reality as indeed of all reality. Fourth, the traditional confusions on Divine

impassibility can be resolved in favor of an understanding of "God's suffering." Any

panentheistic understanding of the suffering of God resonates, but with modern religious

sensibilities, as instanced by Bonhoeffer's famous cry that "only a suffering God can

help." Modernity's naming and thinking God, in addition, could end with an amazingnaming not present in clear form to premodern theology.10

Recovery Of Form And Return To Premodern Forms

In our period there are two most important ways to thinking and naming of God,

both attempt to think through once more some great unthought-of reality in modernity's

self-understanding. In the first instance, from the early Romantics through the

existentialists to the new narrativists, both the analysis and the mixture have focused on

the reality of form. What drives several new forms of naming and thinking God in our

pluralistic and confusing present is what drove the great Romantics. The kind of

theoretical form produced by that kind of argument is the only form of reasoning

9 Literary Theory And Return Of The Forms For Naming And Thinking God In Theology

David Tracy / University Of Chicago p.307

10 Love Divine, All Loves Excelling: Balthasar's Negative Theology of Revelation, Author(s): Steffen Lsel and

Mark D. Jordan Pp. 589


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approved by modernity. Kantian move elicited the high Romantic rediscovery of the

fullness of symbol in a hundred new ways and thus forms as the modern age wavered in

its initial self-confidence. Regardless of modernity's belief, there is no set of abstract

propositions, no rational clear and individual ideas, no a larger concept, no rational

propositional doctrinein and no word ism-that is ever adequate for naming and thinking

of God.11

It is more surprising that two classic second-order theological languages for

thinking God in relationship to the naming of the different narratives should occur

already in the New Testament: first, the meditative analogical language of John for the

naming of God as Love. and second, the dialectical language of Paul centered on the

unthinkable thought of a Christ crucified. Paul's dialectical language is echoing to the

radically interruptive, non continuous character of Mark's narrative of suffering. Luther

and Calvin, however they may have missed the profoundly Jewish reality of Paul, were

hermeneutically correct in sensing the affinity of their dialectical insights with Paul's way

of naming God in and through the paradoxical form of the cross of the Crucified One.

Two classic theological languages of analogy and dialectic of Johan and Paul asthe naming of God, these two classic theologies creat the two greatest Christian namings

of God, the Hidden Revealed God of Paul and the Comprehensible Incomprehensible

God of John. Yet there is another form of formlessness which is neither modern nor

premodern and which want a better term, we continue to name with the inadequate name

of postmodern.12

What Modernity Provides For the Naming Of God

This is the series and endless debit on the correctism, the correct set of theoretical

propositions which name and think of God. in modernation there is some terms, In

Moderns characteristically name God and think God, modern formulation of an ism:


David Tracy / University Of Chicago pp. 308

12 Ibid p. 312


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deism, theism, pantheism, atheism, agnosticism, panentheism. The supremacy of these

isms is what mostly interests modern thinkers. Each ism, moreover, is rendered through a

modern form of argument and so names God through a modern form of abstract

propositions.

Author of this guess that the major candidate for the modern naming of God is still

deism. The official churches and synagogues13 continue to preach theism, whether it be

what a modern will name "classical theism" or some more modernized form of theism.

The official positions of Communist parties as well as many modern intellectuals of an

older generation preach modern atheism as the only rational position on God. Many

reflective intellectuals, both religious and secular, have become atheist, which, on the

issue of naming and thinking God, serves as a kind of halfway house to some form of

postmodernity. As the environmental spirit encompasses more and more persons

responsive to the destruction of nature, new modern forms of pantheism will continue to

occur with new power.14

This new modern naming allows for several signal moves. First, it maintains the

highest standards of modern rationality from the scientific revolution of the nineteenthcentury forward. Second, panentheism allows for the move that premodern thought.

Third, on this reading the central Christian metaphor, "God is Love", can be rendered

coherent by articulating in panentheistic terms the basically relational character of the

Divine reality as indeed of all reality. Fourth, the traditional confusions on Divine

impassibility can be resolved in favor of an understanding of "God's suffering." Any

panentheistic understanding of the suffering of God resonates, but with modern religious

sensibilities, as instanced by Bonhoeffer's famous cry that "only a suffering God can

help." Modernity's naming and thinking God, in addition, could end with an amazing

naming not present in clear form to premodern theology.

13 Jewish temple called


David Tracy / University Of Chicago p.307


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Recovery of Form and Return To Premodern Forms

In our period there are two most important ways to thinking and naming of God,

both attempt to think through once more some great unthought-of reality in modernity's

self-understanding. In the first instance, from the early Romantics through the

existentialists to the new narrativists, both the analysis and the mixture have focused on

the reality of form. What drives several new forms of naming and thinking God in our

pluralistic and confusing present is what drove the great Romantics. The kind of

theoretical form produced by that kind of argument is the only form of reasoning

approved by modernity. Kantian move elicited the high Romantic rediscovery of the

fullness of symbol in a hundred new ways and thus forms as the modern age wavered in

its initial self-confidence. regardless of modernity's belief, there is no set of abstract

propositions, no rational clear and individual ideas, no a larger concept, no rational

propositional doctrinein and no word ism-that is ever adequate for naming and thinking

of God.15

It is more surprising that two classic second-order theological languages for

thinking God in relationship to the naming of the different narratives should occuralready in the New Testament: first, the meditative analogical language of John for the

naming of God as Love. and second, the dialectical language of Paul centered on the

unthinkable thought of a Christ crucified. Paul's dialectical language is echoing to the

radically interruptive, non continuous character of Mark's narrative of suffering. Luther

and Calvin, however they may have missed the profoundly Jewish reality of Paul, were

hermeneutically correct in sensing the affinity of their dialectical insights with Paul's way

of naming God in and through the paradoxical form of the cross of the Crucified One.

Two classic theological languages of analogy and dialectic of Johan and Paul as

the naming of God, these two classic theologies creat the two greatest Christian namings

of God, the Hidden Revealed God of Paul and the Comprehensible Incomprehensible

God of John. Yet there is another form of formlessness which is neither modern nor

15 Ibid pp. 308


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premodern and which want a better term, we continue to name with the inadequate name

of postmodern.16

Postmodernity, Naming and Thinking God

Postmodern thinkers have intoduced new ways, once radically new and curiously

ancient, for naming and thinking God. In the new namings with new forms, postmodern

thought has also cast doubt on any overconfidence in traditional premodern forms17 for

naming God.

Different as the postmodern on the basis of some question of form, however, from

the new narrativists, postmodern theologians are not concerned with premodernity but

concerned with what they recognize as self-visions of modernity. In fact, a great deal of

postmodern thought is directed toward exposing two illusions of modernity.

Postmodern has acts, the best acts are act of resistance to the excitement of a

complacent, humanist self-image, resistance to a concept of the present bearing only the

illusion of pure presence, resistance to an alinguistic and ahistorical consciousness,

resistance to the onto-theological complacency in all the modern isms, including theism,

resistance above all, to what Foucault

18

nicely names more of the same.

19

Anselm Classical Theology of God

Anselm's belief that the God who redeem is aim on rightness in the created order,

down to the most small detail. It seems clear, moreover that an important aspect of the

desired rightness is aesthetic.

Anselm's classical argument was based on two principals and the two most

involved in this is Anselm of Canterbury and Rene Descartes.

The ontological argument argues that if you understand what it means to talk

about God, you will see His existence is necessarily true. Anselm defined God as 'that

16 Ibid p. 312

17 narrative, symbol, drama

18 He mostly writer of history of presents


David Tracy / University Of Chicago p. 314


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than which nothing greater can be conceived', then God must exist. Anselm also believed

that even atheist had a definition for God even just to disregard his existence; hence God

exists in the mind. Anselm said this is so because that which exists in reality is greater

than that which exists purely in the mind.20

Chapter; No. 2

Prayers and Morality

Responsibility and Moral Theory

Also there is given some books related above topic,

1. APEL, KARL-OTTO. Diskurs und Verantwortung: Das Problem desUbergangs zur postkonventionellen Moral. Frankfurt: Suhrkamp, 1990. This is

a collection of essays and addresses that explicates Apel's version of

"communication ethics." Apel links this ethics to the theory of moral

development found in the work of Kohlberg. Apel also gives direct attention to

the task of practical reasoning.

2. BOFF, CLODOVIS. Theology and Praxis: Epistemological Foundations.Translated by ROBERT R. BARR. Maryknoll, N.Y.: Orbis Books, 1987.

Boff's book is a helpful contribution to the methodological discussion within

theologies of liberation.

3. BURI, FRITZ. Verantwortung iibernehmen. Edited by G. HAUFF. Bern: PaulHaupot, 1987. Buri has long been a proponent of the recentrality of

"responsibility" in theological discourse. This is a collection of essays that

undertake reflection on, speech about, and dialogues over responsibility.

Especially interesting is Buri's discussion of Hans Jonas's Imperative of

Responsibility (Chicago, 1984).21

20 The Beauty Of Hell: Anselm On God's Eternal Design byFrank Burch Brown pp. 336

21 The Editors' Bookshelf: Selected Works In Theological Ethics And Moral Philosophy: History And Responsibility

And Moral Theory pp.418


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The Copernican Revolution in Religion

In this article Copernican Revolution described in prayer prospective. And in this

article defended to the Kants philosophy, first of all we will know the Kants philosophy

of prayer, Kant's view of prayer against the background of his overall theory of religion.

His "Copernican revolution" in philosophy applies just as much to his theory of

religion as it does to his epistemology. This revolution is the hypothesis that, the subject

plays the active role in shaping our knowledge, while the object plays a passive role.

Kant's applications of the Copernican revolution, including its application to religion. The

Copernican revolution implies that the philosopher's abstract formulation of pure

rational religion and will provide at one and same time necessary condition for the

possibility of genuine observed religion.22

The Moral "Spirit" Of Transcendental Prayer

In this Transcendent Kant has three critiques Kant's decision not to spend the very

term that best characterizes his philosophical approach.23 Probably it is his desire his that

make Religion tasty to the general readers. Kants Various characteristics of true religion

make up by virtue of their organization with pure religion the official basics of aCritical standpoint on religion. He gives more attention to prayer than to any of the other

three examples of standard.

Kant defines the spirit of prayer as the heart-felt wish to be well-pleasing to God

in our every act and abstention, or in other words, the disposition, accompanying all our

actions.24

The Paradoxical "Letter" Of Empirical Prayer

Kant's complaint against prayer as it is commonly practiced is that an importance

on the letter can often lead a person to hold the false belief that the completing of such

words is, in itself pleasing to God. He says: If [a prayer] is to be heard, it must be made

22Kant's Critical Hermeneutic Of Prayer Stephen R. Palmquist / Hong Kong Baptist University pp.584

23 the so-called transcendental philosophy

24 Kant's Critical Hermeneutic Of Prayer Stephen R. Palmquist / Hong Kong Baptist University pp.588


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in faith. For if the practitioner has faith, he does not need to ask for it; but if he does not

have faith, his petition cannot be heard.

The paradox is heightened by Kant's claim that only a prayer prayed in the moral

spirit of prayer can be prayed with faith. Paradox has some terms I will give here only

these terms names.

1. THESIS. The verbal expression of prayer is necessary.2. ANTITHESIS. The verbal expression of prayer is unnecessary.25

Framework for Assessing Prayer

This conclusion, does not commit us to the claim that the mature Kant actually

busy in oral prayer on a regular basis. For this he seems to be thinking of himself in the

various passages we have considered, where he says philosophers (and others accustomed

to working with ideas and dispositions) can totally distribute with verbal prayer. Kant's

own bad childhood experiences with forced prayer in a religious school could have had

something to do with his preference for a more contemplative.26

Holy Feast and Holy Fast

This part is from Caroline Bynum's landmark study; she considers fasting andhunger within the wider background of the religious and gendered meanings of food and

eating. She describes a threefold pattern in the lives and writings of medieval women:

Women fast, women feed others, and women eat (but never ordinary food) Women

feed and their bodies become an image of suffering poured out for others. Women eat-

and whether they devour the filth of sick bodies or the blood and flesh of the eucharist,

the foods are Christ's suffering and Christ's humanity with which one must join before

approaching triumph, glory, or divinity.27

25 Ibid pp. 596

26 Ibid .p. 598

27 The Hungers Of Hadewijch And Eckhart* Donald E Duclow p. 421


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Hadewijch's Central Theme (About Misticis)

Hadewijch's work includes on lot of writing work but her writings central theme is

love. Some time she takes the role of the knight practicing Lady. After some time she

identifies Love with Christ as male and herself as the lover/bride. Civil themes also cause

difficulties Hadewijch's account of love in other ways. In particular, love from afar

intensifies the pattern of Love's alternating presence in ecstatic union and devastating

withdrawal.28

She has two more themes they are (1) Poem in Couplets 16(2) Stanzaic Poem 3329

Meister Eckhart

Eckhart shows nothing of the strong physicality that Bynum finds in medieval

women's spirituality. Nor does he share Hadewijch's visionary experience of the

Eucharist. He takes up the descriptions of food and hunger in novel and powerful ways

which will be now mention only (1) Sermon 20b, convenient starting point found in

Eckhart's German sermon on Luke 14:16, A man had made a great supper and an

evening feast.30(2) Lecture on Ecclesiasticus 24:29 Eckhart discuss hunger in a

remarkable Latin lecture on Ecclesiasticus 24:29, "Qui edunt me, adhuc esuriunt" (Theythat eat me, shall yet hunger.31

Now in the end we see that what is difference between these tow ways of

Hadewijch and Eckhart, they look at the symbolics of food and hunger in similar ways.

Greek and Roman Conceptions of Prayer

Greek philosophers sought to reinterpret the practice of prayer by way of critique.

One of the central problems with religion said the philosophers, was prayer's

misperception as an ordinary business transaction. Roman Philosophers found prayer to

be too materialistic in orientation.

28 Ibid p. 422

29 Ibid pp. 424

30 Ibid p. 430

31 Ibid p. 636


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Author said that one of the most interesting prayers I find from ancient times

comes from Spain. It reads in part, Goddess ... by your majesty, I ask, pray, and beg that

you avenge the theft that has been done to me. Who- ever has changed, stolen, pilfered

from me the things that are noted be low.32

T h e L o r d s p r ayer

The Lord's Prayer envisages a God whose activity is not unilateral but relational. The

activity of God through natural forces provides for the possibility of obtaining bread. This

activity is a product of divine omnibenevolence. However, the attainment of bread is

dependent upon more than just this initial divine activity. God must also be "reminded" to

influence the activity of the human beings involved in the production and distribution of

bread, including the human being making the request, so that the process can reach its

desired conclusion.33

Chapter No. 3

Human life Global Ethic and Religion

The Prophetic Theologies of Postmodernity

Prophetic theologies find the revelation of God's reality in the voice of God's.

These theologies34

become, not merely by desire, but by action and mode of thought. For

every people is confident to find further ways to express their theological experience of

God as God disclosed in weakness, in the cross, in history as concrete struggle and

survival. These theologies like African American theology.

New prophetic postmodern theologies not find only ethical and political practices

but also find the naming of God's very reality in the Revelation of the hiddenness of God

as vulnerability and weakness in the cross of the past and present. The prophetic

32 "Panem Nostrum": The Problem of Petition And The Lord's Prayer* Michael Joseph BrownGreek And Roman

Conceptions Of Praye p.598

33 Ibid pp.601

34 weakness and conflict of the oppressed of all history


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theologies of postmodernity also find mystical roots as well in their further reflections on

God's reality for example, the popular religion of the people. mystical theologies of

postmodernity find that they need to understand God's reality in relational, as ethical-

political, prophetic terms.35

Parliament's Declaration "Towards a Global Ethics"

By such article author of article dont want to critic of the parliament but he wants

to define some steps of parliament to the religion. One of the more important meeting36

of

the Parliament of the World's Religions its declaration Towards a Global Ethic. This

parliaments declarations document, drafted by theologian Hans Kung and signed by

religious leaders such as the Dalai Lama and Chicago's Joseph Cardinal Bernardin.

Release of these documents during the meeting of the parliament, the declaration has

received mixed reviews. Some commentators, while sympathetic to the parliament's

effort, view the declaration as problematic on several counts. At least one scholar of

religion, writing in a polemical mode. Thus, a unified response on the part of the world's

religions, such as the declaration urges, would seem to be appropriate.37

The gap Between Religious Ethics And International LawIn this part there is some problems for religion from law and attacked, blamed by

international law so that there is gap between Religious ethic and IL, there is some

comments of author.38 David Kennedys attitude toward religion and theology prevalent

in the international legal community when he stated: We39 know what is most important

religion is something we used to have.40 This situation is quite different from the era of

early founders of international law as Francisco de Vitoria (1485-1546), Francisco

Suarez (1548-1617), or Hugo Grotius (1583-1645). Given the fact that international law

35 Ibid p. 318

36 Held in 1993

37 Looking For A Global Ethic? Try International Law* William P. George / Rosary College p.360

38Author article of Looking For A Global Ethic? Try International Law

39 international lawyers



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is often understood to have developed in part as a response to European wars of religion

and the breakdown of an integrated social order, it is little wonder today that, in the

international globe at least.

International lawyers are beginning to look for bridges leading forward to religion.

And of course, careful attention to international law has never been completely absent

from the side of religious ethics, especially in the areas of human rights and war and

peace. It must be said, however, that the precise relationship of religion and religious

ethics to international law is not often, if ever a direct topic of discussion at profession

meetings or in scholarly journals devoted to religion or theology.41

Reasons for Engagement42

Global ethicists might refuse to accept the concept that they have much to get from

international law. They might assume that an ethic, however it might be defined, that is

not reducible to law especially international law.

Hans Kung in his commentary point out on the declaration, that desired ethic

cannot be simply a repeat of the Universal Declaration of Human Rights dressed up in

religious clothe, for an ethic is more than rights. Kung explains, an ethic is primarilyconcerned with the inner kingdom of a person43.

June OConnor said laws designed by human beings that support apartheid, arrest

without recourse, slavery, extermination, racism, sexism, classism, and other forms of

discrimination are called before the moral court of justice, fair- ness, and decency in ...

movements for change.44

International law, which not include only principles and norms but also custom

and conventions are included, several steps removed from an ethic at least an ethic as

understood by the parliament. Further- more, those who assign to the parliament's ethic

attest that as religious and spiritual persons [they] base [their] lives on an Ultimate

41 Ibid p. 362

42 Religious Ethics and International Law


44 Ibid p. 364


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Reality, and draw spiritual power and hope therefrom (these are authors word in his

article putted as they are).45 International law seen to little remove from Global ethicists

world.

Global Ethic and International Law: Converging Content

The first reason why global ethicists should attend to international law is fairly

easy: international law is a particular condition for the very themes, basic principles, and

directives the parliament's declaration espouses. The declaration is based on the

fundamental principle that human beings are to be treated humanely, a principle that

may be expressed in various formulations of the Golden Rul. There is four basic principle

issues and final directives. (1) commitment to a culture of nonviolence and respect for

life, (2) commitment to a culture of solidarity and a just economic order, (3) commitment

to a culture of tolerance and a life of truthfulness, and (4) commitment to a culture of

equal rights and partnership between men and women.46

International Law as an Aid to Religious Retrieval and Renewal

Before that author try to define religion or theological roots of modern

international Law. Now he wants to provide basis for judgment he described one base,namely the historical process of secularization itself. Reviewing this process offers

religious traditions an opportunity to trace the roots of concepts, and doctrines as they

have burst the limits of a particular tradition, that is, as they have been globalized. Since a

global ethic is that which global ethicists seek, such investigation should prove especially

fruitful.47

Equal regard

In this article based love of human being and relation with another. The meaning

of equal regard summarized by John Whittaker that: One loves another as oneself when

one's love is not conditioned by changeable circumstances or dependent on accidental

45 Ibid p.364

46 Ibid p. 365

47 Ibid p. 374


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features which the other might or might not possess. That is what ensures the equality of

love's regard. This means that the believer values other people simply as human

beings, treating them as individuals whose worth is established by their common status as

creatures of God. 48Agape and this is one of its absolutely crucial features is unilateral,

meaning in part that it is not dependent on a return of affection or regard.49

Connection between Equal Regard and Special Relation

Equal regard, it is claimed, fails to put up the moral value of the kind of love

developed in marriage, family, and other kinds of friendship that in fact form the central

context for the everyday lives. "Special relations" are founded exactly on the kinds of

"differences" about which Outka mentioned, Kierkegaard, has such deep reservations. If

equal regard really "removes distinctions," (as Kierkegaard argued), then nothing

normative is left of "special relations"-at least from the point of view of equal regard.

One of the greatest values of equal regard is no doubt its heightened attention to

the moral dangers of only just confined "special relations" and the resulting need for them

to be related to more universal concern. Equal regard seems most suited to a social

context characterized by the wearing away of social bonds rooted in traditional socialinstitutions.50

Disagreement Recovering the Affections

In this part authors aim is to appear the some affections of Equal regard and

Special relation and he tries to define this affections and said; those who find equal

regard not enough, however, argues hat it very weak the intensity and affective depth of

genuinely human love. Stephen G. Post giving example, who interprets amazed in terms

of affections, compassion, care, and kindness.

48 "Equal Regard" Versus "Special Relations"? Reaffirming The Inclusiveness Of Agape Stephenj. Pope / Boston

College pp. 354

49 Ibid p. 355

50 Ibid p. 357


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Special relations are central rather than marginal to Post's view of Christian

love, first and principal because they provide the emotional origins of love and the

psychological context for the formation of Christian character.

Post define his theological support form familial love from the doctrine of

creation. He define on the work of James M. Gustafson, according to whom, The divine

empowering and ordering of Human beings participate in the divine ordering of the

world, and "special relations" are a central part of this divine ordering.51

Further Considerations of Special Relations

Author said that on this famous topic there is lot of work for most famous scholars

one of them which works on this topic recently who is Outakam, his recently works is

"Universal Love and Impartiality," relates to "special relations" to theocentrically (God as

a central focus) grounded universal love and objectivity.

Outka and advocates of equal regard argue for the proper value of "special

relations" by deciding between how an individual matters to the agent and how he or she

matters to God52. These considerations are developed by Outka and others in the course

of arguing for the legitimacy of near-neighbor preference.

53

Legitimate "Near-Neighbor Preference"

In this topic also author describing the Affections but way is change and he said

about Special relations problems: special relations are problematic because by their very

nature they include people who "matter more" to the agent than do others. Also he there

is Outkss argument that the universal scope of divine love also warrants certain

"asymmetries" between one's relation to oneself and self-other relations.

51 Ibid p. 359

52 "objectively matters," in Outka's terminology

53 "Equal Regard" Versus "Special Relations"? Reaffirming The Inclusiveness Of Agape Stephenj. pp. 360


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Also there are some other legitimates which are under the affections for

understanding I put one of them, in affections describing Outka put his role and author

mostly come with outkas examples and comments.54

The Moral Principle of Religion

In this part author want to tell moral principle of Religion opposed religious

illusion, and he want to prove some proofs about it. There in all article defense of Kants

Philosophy.

He said that a fancied man is can do well pleasant to God it is mere religious

illusion and pseudo-service of God. He say, what man believes that he can do; for here it

is not without that beyond all that we can do there may be something in the mysteries of

the highest wisdom that God alone can do to transform us into men well-pleasing to Him.

According to the standard, reductionist method of interpreting Kant's philosophy of

religion, this principle is construed to be yet one more attempt on Kant's part to depict

religion as nothing but good conduct in cover.55

Preliminaries

In this part author said that by Ethics we fined in our lives changing and he wantto explain by some evidences that how these changing have come in life.

The ethicist's principled argument, as a blame of war, lights in comparison to the

stories brought to life in Erich Maria Remarque's novel All Quiet on the Western Front

(1929), Peter Weir's film Gallipoli (1981), or even Pablo Picasso's painting Guernica

(1937). Each of these thinkers has thought it important to explore the ways in which we

interact with stories of various sorts. For the approaches to ethics they support all build

on insights into morality like to those provided by the literary arts. Their work attends to

the narrative dimension of morality.56

54 Ibid p. 362

55 Kant's Critical Hermeneutic Of Prayer Stephen R. Palmquist / Hong Kong Baptist University pp.587

56 Ethics and the Narrated Life* W Illiam A. Barbieri, Jr. p. 361


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The Narrativist Thesis

Author of this article said that term of Narrative connected with morality. He

started his topic by approaching with reference to the problem in ethics with which it has

commonly been linked. Like the not-unrelated focus on "community" in contemporary

discussions of justice and liberalism. And from the Narrative, has appeared primarily as a

critical response to common ways of thinking about morality. There are some related

problems but in this article three problems are mentioned.57

One problem has been the shortcomings of ethical models that focus almost

exclusively on morally binding principles and rules.

A second source of controversy has been the tendency of modern moral theory to

portray the agent in terms of a detached, purely rational will.

A third charge leveled against modern ethics and moral philosophy.58

Problems for a Narrativist Account of Morality

In Narrative form we take hold of our moral experience that shape and are in turn

shaped by our prior stories, personal and common. Our identities, our character appear

from these stories, and our actions are in a sense, determined by these stories. This is atroubling picture for many ethical theorists, and it is not hard to see why.59

Agency and the Moral Self

About this topic author said that this is deeplyNarrative and morality and he add

some comment of scholars firstly Paul Nelson expresses the concern that narrativist

views be likely to lead us to regard ourselves as more bound than free in our

appropriation of stories perhaps even to the point where we are grateful to discard the

notion of agency altogether. Nelson is worried that a narrativist perspective might so

overemphasize our dependence on stories that it becomes impossible to support any

notion of moral responsibility.

57 Ibid pp. 363

58 Ibid p. 364

59 Ibid p. 369


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Related this concern about agency is the question of the idea of self implied by a

narrativist view. Outka define two aspect of this issue, First, he questions whether a

narrativist view of agency Hauerwas's allows us to speak clearly of "an I who stands

outside any given story. Second, he voices concern that Hauerwas's account of the

person's essential sociality provider.60

Narratives, Religion, and Morality

A very instructive source on the epistemological, anthropological, and religious

roots of narrativist views is the work of Poteat. In this article he defines the miracle.

Poteat start to show that our own moral experience and sense of characteristics are

impossible to separate from deep beliefs myths concerning. In doing so, Poteat examines

several concepts that are basic to speaking of morality in terms of persons and actions.

Two of them concepts poteat work on them (1) in common usage action is a necessary

affiliate of person, and (2) an action which cannot be regarded from the standpoint of its

completion is not an action in the full sense. Poteat shows that our everyday moral

dialogue depends basically on the narrative coherence supplied by a understood account

of radical beginnings and endings.

61

Ethics and the Narration of Life

There is defined the Ethics and Narrative in human life in article said that

accepting the meaning of narration for morality create problems in finding the new way

for ethics. Ethics must, by definition, remain a rational detection, but as narrativist critics

of the reductionist tendencies in current moral theory claim, there is no reason why it

should be rationalistic. The attempt to widen the conception of reason undergirding

ethical inquiry so as better to reflect the narrative fundament of our moral life points now

we are in general directions.

He said that we must move in our conceptualization of morality away from the

abstraction of principles and toward the holism. In seeking to involved a common

60 Ibid pp.370

61 Ibid p. 381


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morality, we must focus our consideration on what we can pick up of the ongoing and

largely initial human story.62

The Stumbling Block (Stein Des Anstosses) Of All Empiricists

In this article shown that how some of Schleiermacher's most important ideas on

ethics were shaped by his effort to deal with the problems which raised by Kant's

understanding of transcendental freedom. In his ethics Kant distinguishes between the

moral principle of discrimination and the moral principle of execution.

It best impression that in his fully critical ethics Kant came to the conclusion that a

moral law required all rational agents implies transcendental freedom. Kant himself was

aware of many of the difficulties that such a conception created and called it the

stumbling block [Stein des Anstosses] of all empiricists but the key to the most sublime

practical principles for critical moralists.63

Schleiermacher's Compatibilist Proposal

There is author want to say that how Schleiermacher thought or ideas close or

mixes with other proposals. Schleiermacher attempts to copy a middle position between

Kant's understanding of respect for the moral law and a theory of moral sensibility. Heproceeds to outline a theory of moral deep feeling where experience is a key section in

allowing us to determine which actions will bring us pleasure and which will bring us

pain.64

Kant or Schleiermacher?

In this part want to say that, which one idea are reasonable to accept and some

pointed out and suggest ourselves.

Ideas of Schleiermacher allow us to understand our psychological processes in

such a way that we can learn to steer the course of our desires, also it allows for the care

of the soul, that is, the nurturing of dispositions that in the future will bear moral fruit.

62 The Ethics of Belief: Descartes and the Augustinian Tradition, Author(s): Matthew C. Bagger pp.213

63 Schleiermacher on the Philosopher's Stone: The Shaping Of Schleiermacher's Early Ethics By The Kantian

Legacy Jacqueline Marina pp. 195

64 Ibid p. 201


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Kant ideas exposition in the first Critique and then discuss its relevance to an

understanding of the antinomy of agency. Kant two states, that of an agent before the

initiation of an action and that of the agent initiating the action, could not be connected in

a law like method.

Antinomy of agency suggests that act attribution is subject to two conflicting

requirements. The first is that an act be explicable in terms of an agent's character; the

second is that an agent should be the initiator of an act if it is to be attributed to him or

her.65

Eric Voegelin's Understanding Of Personalism

In Eric views not in total reached, phenomenon in Israelite experience as

recounted in Israel and Revelation. The theme of personal adjustment to divine being is

also central to the development of Christian spiritual theology giving rise, with the

passage of the centuries, schools of spirituality make up in part, different styles by means

of which the soul's adjustment to and personal love of God is expressed through various

forms of spiritual belief and practices.66

Israel's Movement Toward PersonalismEric Voegelin tell us about some basic thing about the Israel Movement to ward

the personalism I will mention in this place only three movements one of them (1)

Framework of the Order of History in this topic he wan to express all-important

introduction to Israel and Revelation, clearly states the conceptual framework within

which his vision of the order of history is situated.67

Second one is (2)Israel and the Creation of Historical Form in this part he want

to express that Israels development of macroanthropic forms of symbolization fixed in a

65 Ibid pp. 210, 211..

66 Eric Voegelin's Vision Of Personalism And Emmanuel Levinas's Ethics Of Responsibility: Toward A Post-

Holocaust Spiritual Theology? Marie L. Baird p. 385

67 Ibid p. 386


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collective adjustment to the revelation of divine being is responsible for the creation of

historical form.68

Third one is (3) The Clash between Pragmatic and Paradigmatic Order in this

part want to express that Israel has a political structure like its bordering nations. In the

result there is growing clash between the pragmatic political order under a king and the

paradigmatic order of the Chosen People under Yahweh.69

Emmanuel Levinas's Ethics Of Responsibility As "First Philosophy"

In this passage author want to express fundamental philosophical differences

between Voegelin's vision and Levinas's position.

Levina go up against a Voegelinian type, ontologically based vision of religious

experience which speaks of revelation in terms of the disclosure of being with the ethical

relation of responsibility to the other.

There is describe some main point about their differences I will mention only three

points.

1. The Absorption of Otherness within Intentional Consciousness, there isdescribed Levinas, critique of the connection between knowledge and being.

2. Why Ethics Is Better than Ontology, in this difference expressed, thatlegitimate ask why one would want to replace ontology with ethics in the first

place or, in a more properly Levinasian formulation of the question, why it is

that ethics is better than ontology.

3. Ethics and Temporality, in this difference want to express, That temporalstructure of the ethical relation as responsibility is perhaps one of the most

striking elements70

.

68 Ibid p. 387

69 Ibid p. 388

70 Ibid pp.395- 398


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Dostoevsky's Confessional Faith

This is the true that Dostoevsky present the human nature very dark and sinister,

because the problem of evil and skepticism. And also he defined the Christian step

forward to Religion Mysticism. But the issue between Dostoevsky's belief and skepticism

is not simple. Henri De Lubac and George Panichas said that in Dostoevskys point of

existential situation is importance of dynamic and transformative religious experiences.

Also he has negative support for positive religious attitude.71

The Primary Will To Power

Primary will idea is essential environment to the extraordinary man and

Dostoevskys devil. Nietzsche thinks that the will is fundamental to all life. meaning of

will is miss leading to speak. it precedes and determines the idea of person, and,

theologians like to refer to God, will is the most proper symbol because the essential

being of this datum is active, always in a movement to control-by the "affect of

commanding." Will denotes power.

The will corresponds to the idea of first cause. That which affects everything else

but derives from nothing does not act in terms of anything but itself it becomes the part ofeverything which derived from it. In medieval school terms, the will was linked together

as both are first and final causes. This correlates well with the idea that the will

fundamentally commands. Heidegger says, In the name will to power' the word power'

connotes nothing less than the essence of the way the will wills itself inasmuch as it is a

commanding.72Jacob Boehme said, Will is magical force, and desire that leads the

bottomless to foundation, and the nothing into something. Like Nietzsche, said Will is

misleading to speak of primary will as a substantive person because it is the fundamental

principle of all life. And he also rejects the Jacobs ideas.

Human will is desire grounded in a mysterious freedom. This desire can be

described as a strict attraction that is involved in a self creating elevating motion that

71 Dostoevsky's Devil: The Will To Power by Michael Stoeber / Catholic University Of Americap.27

72 Ibid p.29


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draws itself into itself, and makes it pregnant. Like Nietzsche use same feminine and said

that You creators, you Higher Men! One is pregnant only with one's own child.

In the inner structure of desire working on itself there resides a fundamental

potential freedom. In this inside elevating dynamism of self-expansive passion there is a

mysterious freedom of will that chooses objects of desire. By her very magical nature,

desire impregnates herself, resulting in a labor of will, and in the out birth primary will

freely determines itself according to its object of imagination.73

Nietzsche said that will to power can be understood similarly as a process of

interdependent improvement and preservation. Will values imagine by way of these

conditions. There is an ongoing interrelated tension between a focus on space, security,

and stability and an expansive movement to change growth and originality. Will as

development requires preserving security, which in turn allows for the discharge of its

force in continued distension. This is the process basic to life, the movement of will, what

in fundamental nature of the human being does in commanding.74

The Over man and Extraordinary Man

Will to power is the primary information of the truth of nature, and preservationand enhancement are the natural rights of this existence. There is a strong centripetal

force on the globe that overrides the disenchantment brought on by the disorder and

horrors of the world. Quoting Pushkin and Ivans comments that; I have a longing for

life, and I go on living in spite of logic. Though I may not believe in the order of the

universe, yet I love the sticky little leaves as they open in spring. I love the blue sky, I

love some people, whom one loves you know sometimes without knowing why.

Nietzsche says, Only where life is, there is also will: not will to life, but so I teach you

will to power!75

73 Ibid p. 29

74 Ibid p. 30

75 Ibid p. 31


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The practical outcome of the Nietzschean ideal is described by the devil in his

account of Ivan's atheistic goal.76 This ideal links the will to Dostoevsky's extraordinary

man and Nietzsche's overman.

The overman is a member of a very small group indeed. Such profound self-

overcoming is well beyond the means of the common group, whose worried thing with

preservation severely limits their degree of will enhancement. These are the signs of the

risk takers, the leaders these overmen or extraordinary men the truly great spirits of great

will whose potential achievements cannot be specifically defined because of the freedom

and creativity upset in the very notion of will to power.77

Corresponding to Nietzsche's overman, and Dostoevsky's extraordinary man.

Besides the Grand Inquisitor, there is the example of Raskolnikov in Crime and

Punishment. He provides the theoretical foundation for the plot of the novel in his

account of revolutionary figures of history.78

Irreconcilable Ideals

Nietzsche and Dostoevsky begin with the same ontological premise of a

fundamental will as the dynamic source of substantive existence, their ideals stand in

contrast. Nietzsche, The liberation espouses the happiness to be experienced in the

development of will to power and Dostoevsky thought about the self-overcoming of life

by to be nothing more than a self-deceiving daydream. This is Nietzsche's source of the

overman that a major thrust of the Grand Inquisitor. The appropriate teleology is not

will to power but will to love. This goal is very much like that adopted by Boehme, one

of active love and compassion in a dynamic and creative divine life. In one passage he

advises his disciples to "Love a man even in his sin, for that is the shape of Divine Love

and is the highest love on earth.79

76 what the will makes of its power

77 Ibid p. 32

78 Ibid p. 36

79 Ibid p.42


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The two ideals will to power or will to love stand against each other in stark

contrast. A Dostoevskian moral critique of the Nietzschean goal induces the reaction of

moral question begging: will to power is not any particular religious teleology. In a world

grounded in a primary will individual freedom and rights, personal self-dignity, and

moral teleology center on the belief in a religious ideal within which this will is

intertwined and might be spiritually transformed. Like Kant, Dostoevsky himself

recognizes that this kind of argument has no theoretical grounding in empirical reality.80

Four Principal Forms of Mystical Theologies

In the Christian tradition there are four principal forms of mystical theologies by

postmodern. Two of these love mysticisms and negative mysticism have proved

remarkably important for postmodern thought. There is little doubt of the importance of

love mysticism for many postmoderns: In every case, in however different a fashion, the

language of love as in the love mystics, along with their use of erotic and sometimes

violent, transgressive language, has attracted several quintessentially postmodern

thinkers, starting with Bataille.81

The first, mystical forms of postmodernity also find the Incomprehensible God in

the typically marginalized figures of our culture the mystics, the hysterics, fools, avant-

garde artists, and dissenters of all kinds.82

Chapter No. 4

Concept of Hell and Historian

Theologian or Historian Approach the Topic of Hell

Article author said that theologian and historian cannot approach to the topic of

hell, historical study is little bit in fear of hell Not only do we not know how to get there,

80 Ibid p. 43


David Tracy / University Of Chicago p. 315

82 Ibid p. 318


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but it is no longer clear where hell is to be found.83

Jerry walls have a new book he write

in this by his observation the logic of hell and writes genuine concern about hell seems

to be lost in our past, along with powdered wigs and witch trials. Also there is

theologians discussion in Westminster Dictionary of Christian Theology they brief

discussion damnation with the assertion with the idea of damnation has not been much

in fashion in the theological writing of this century.84

A number of writers are themselves discussing hell even while according that few

people these days pay hell any attention. This suggests at least that hell has not been

completely extinguished. Certainly among the historian attraction with hell, and more

theologian take hell seriously. So that two books published from university press by

different ways, which discuss for the present viability of the doctrine of hell.

The present essay assumes, that for a variety of reasons hell is undergoing an

incipient revival and that this presents a distinct challenge to contemporary Christian

thought because most Christian theologians today are unaccustomed to thinking about

hell, although their symbolic element is metaphysical theology.

Outline of Anselm's Aesthetics Of SalvationAnselm theology of aesthetic fail to appear some of specific way to consider

reason about salvation and damnation, but Aesthetic is based on Greek and it is adopted

theory of beauty, art and test. Term "aesthetics" can be used most naturally to refer to

reflection on beauty, including beauty that is intellectual or spiritual. Before Anselm

theologian pointed out, beauty things give delight themselves. As Pseudo-Dionysius had

said, beauty also has brilliance. For such thinkers thinks God is the supreme beauty, or

beauty itself. By Anselm thought beautifully is often closely related to logic and rational.

Anselm always regards God's way of working as not only rational but also harmonious

and beautiful, which means that it should make sense partly for what we today would call

83 The Beauty Of Hell: Anselm On God's Eternal Design byFrank Burch Brown p.329

84 Ibid p.329


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aesthetic reasons. Accordingly, what Anselm regards as necessary and fitting for

salvation itself has very much to do with God's nature and will as a lover of beauty.85

Anselm's Dialogue with His Fellow Monk

Among the discussing about beauty and creation of man for further explain the

topic now Anselm want to express it by dialogue which was with one of the monk friend

boso, for the pointing out that the substantial reasons, that why God man should be born

of a woman have now been "painted" well, so that they make pictures that can be seemed

at once very beautiful and reasonable.

By the Anselm goal, beautiful theological picture on the basis of solid reasoning is

incomplete. Now he wants to express that who painted juses in this ugly form and also

stressing on justice and his beautiful theme and treat juses beautifully. And also he saying

that beauty is loving by God and created by God.

History

In this part author mention only some books with detail about Ethic and Moral

Philosophy, some of them mentioned below,

1.

CURRAN, CHARLES E. Tensions in Moral Theology. Notre Dame, Ind.:University of Notre Dame Press, 1988. 256 pp. $22.95 (cloth). Curran's recent

book considers issues ranging from sexual ethics to economics and the

morality of war. There are also helpful discussions on the relation of Catholic

faith and the American context.

2. ECKARDT, A. ROY. For Righteousness' Sake: Contemporary MoralPhilosophy. Bloomington: Indiana University Press, 1987. 365 pp. This

volume is a typological analysis of current ethics that draws from and modifies

H. Richard Niebuhr's work in Christ and Culture. The typology is specified

with reference to faith and history.

3. GALLAGHER, JOHN A. Time Past, Time Future: An Historical Study ofCatholic Moral Theology. New York: Paulist Press, 1990. In this help-ful



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study, Gallagher traces the development and decay of the manualist tradition in

Roman Catholic moral theology.

4. JONSEN, ALBERT R., and TOULMIN, STEPHEN. The Abuse of Casuistry:A History of Moral Reasoning. Berkeley and Los Angeles: University of

California Press, 1988. The volume is an examination of the history, criticism,

and reconstruction of casuistry. The current interest in practical reasoning and

"case method" will benefit by this historical study as well as the model of

reasoning proposed.

5. PINCKAERS, S. Les sources de la morale chretienne. Studien zur theologischeEthik 14. Freiburg86: Universitatsverlag, 1985. Pinckaers's book, one of many

in this excellent series, provides a historical account of the sources that make

up modern Roman Catholic ethics. Particularly helpful is his discussion of the

definition of moral theology and thus its main concerns and tasks.

6. PFURTNER, STEPHAN H., ET AL, eds. Ethik in der europaischenGeschichte. 2 Bands. Stuttgart: Kohlhammer87, 1988. This two volume history

of ethics in the West covers material from Greek thought to contemporarydiscussions of responsibility.

7. SIDGWICK, HENRY. Outlines of the History of Ethics. Indianapolis: Hackett,1988. This reissue of Sidgwick's history merits note. In this volume, Sidgwick

provides one of the best short histories of ethics in English.88

In Punishment God's Specific Purposes

It is maintained through the creature's punishment according to that same divine

force. If a human being or angel tries to escape the force that commands, he runs into the

power of the will that punishes. But how can a person be sinful and yet be governed by

God's force, first in one way and then in another? It only under the force permits, and

86 This name is in french

87 In Greek about ethics

88 The Editors' Bookshelf: Selected Works In Theological Ethics And Moral Philosophy: History And Responsibility

And Moral Theory pp.417


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supreme wisdom redirects the very perversity of his will. God bring many ways out of

evil, and God hold his place to maintain the beauty of universe by its order. If divine did

not maintain this requirement there would be ugliness. Every sin is necessarily followed

either by satisfaction or by punishment89. For the safety of beauty and universe human

being will be punished.

Anselm said that from the punishment Gods main purpose is as well as general

principle of justice and beauty.

Two Anselm's Arguments

There is two argument of Anselm about punishment that would require the beauty

he suggests it must be personal if it is to be acceptable to God. The first argument is that

it would be meaning less for god talks for love and mercy. A God lover person his honor

has been hurtled is surely more easily satisfied than which is hate full.

Second Anselm's argument relating to punishment shows that unending

punishment in hell would need terrible loss, so that Gods force defacing the beauty of

universe. He said God will complete what he started; If we know that God made nothing

more precious than the rational nature, created to rejoice in him, it is certainlyincongruous for him to let any rational nature perish altogether."90 (done)

The Idea Of Anselm About Hell

Different to the ideas of Anselm and of most of the Christian tradition, hell is

involved in temporary sufferings. It has been our argument that this modification of

traditional views is necessary if larger Christian claims about God's goodness and mercy

are to be properly protected.

Anselm's Entire Discussion

Anselm's entire discussion Gods punishment and beauty assumes, that God is

away from time and suffering and. And Anselm think that He (God) create the human

being for blessedness, an God dont want to see that his plan is encouraged and he dont


90 Ibid p.345


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want to thank about salvation that what is bring out. This is the wisdom that God never

permission us to reject the offer forever and to suffer in hell as a result. 91

Conclusion

Bibl iography

1. Three Categories of Nothingness in Eckhart, Author(s): Beverly J. Lanzetta,Published by: The University of Chicago Press

2. The Editors' Bookshelf: Selected Works in Theological Ethics and MoralPhilosophy: History and Responsibility and Moral Theory, Author(s): William

Schweiker, Published by: The University of Chicago Press

3. The Beauty of Hell: Anselm on God's Eternal Design, Author(s): Frank BurchBrown, Published by: The University of Chicago Press

4. Dostoevsky's Devil: The Will to Power, Author(s): Michael Stoeber, Published by:The University of Chicago Press

5. Literary Theory and Return of the Forms for Naming and Thinking God inTheology, Author(s): David Tracy, Published by: The University of Chicago

Press.

6.

Looking for a Global Ethic? Try International Law, Author(s): William P. George,Published by: The University of Chicago Press

7. "Equal Regard" versus "Special Relations"? Reaffirming the Inclusiveness ofAgape, Author(s): Stephen J. Pope, Published by: The University of Chicago Press

91 Ibid p. 348


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8. Kant's Critical Hermeneutic of Prayer, Author(s): Stephen R. Palmquist, Publishedby: The University of Chicago Press

9. Ethics and the Narrated Life, Author(s): William A. Barbieri, Jr., Published by:The University of Chicago Press

10.Schleiermacher on the Philosopher's Stone: The Shaping of Schleiermacher's EarlyEthics by, the Kantian Legacy, Author(s): Jacqueline Maria, Published by: The

University of Chicago Press

11.Eric Voegelin's Vision of Personalism and Emmanuel Levinas's Ethics ofResponsibility: Toward a Post-Holocaust Spiritual Theology? Author(s): Marie L.

Baird, Published by: The University of Chicago Press

12.The Hungers of Hadewijch and Eckhart, Author(s): Donald F. Duclow, Publishedby: The University of Chicago Press

13."Panem Nostrum": The Problem of Petition and the Lord's Prayer, Author(s):Michael Joseph Brown, Published by: The University of Chicago Press

14.The Possibility of a Habituation Model of Moral Development in JonathanEdwards's Conception of the Will's Freedom, Author(s): Stephen A. Wilson,Published by: The University of Chicago Press

15.Time and Narrative in Augustine's "Confessions", Author(s): M. B. Pranger,Published by: The University of Chicago Press

16.Demons, Adversaries, Devils, Fishermen: The Asceticism of "AuthoritativeTeaching" (NHL,VI, 3) in the Context of Roman Asceticism, Author(s): Richard

Valantasis, Published by: The University of Chicago Press

17.The Ethics of Belief: Descartes and the Augustinian Tradition, Author(s):Matthew C. Bagger, Published by: The University of Chicago Press

18.Love Divine, All Loves Excelling: Balthasar's Negative Theology of Revelation,Author(s): Steffen Lsel and Mark D. Jordan, Published by: The University of

Chicago Press

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