Self-denial

Abstract: To gain a fuller understanding of self denial in antiquity, I begin with what the synoptic tradition tells about Jesus' injunction in this regard. Then I consider what contemporary social psychologists have discovered and invented about individualist and collectivist cultures, self-centered and other-centered personalities within those cultures, and how the self is defined in all cultures. After describing a comparative model, I apply the features of collectivist cultures to the synoptic story to see what it entails. In conclusion, I point out the extremely limited range of meanings available for the term self-denial in a first-century C.E. Mediterranean social setting.

Abstract: The present article argues that rather than look for a traditional Jewish model behind Mark's passion narrative (such as an account of the Suffering Righteous One), we would do better to understand the composition of the whole gospel – both the central body of teaching in 8.22–10.45 and the passion narrative – as influenced by the genre of ancient philosophical lives. After considering ways in which biographies tended to present the deaths of philosophers, the article examines the death of the Markan Jesus as an example of a shameful, humiliating end. What redeems it for Mark is the fact that Jesus dies in perfect conformity with his teaching. The carefully composed central section of teaching material (8.22–10.52), it is argued, was put together by the evangelist with the specific intention of showing that Jesus died in accordance with his teaching. Thus the crucifixion could become the perfect embodiment of Jesus’ counter-cultural message of self-denial and servanthood, and therefore a powerful symbol of its truth.

Abstract: The encounter of Catholicism with world religions can be treated from more than one perspective. For example, it can be studied from the perspective of proclamation, which aims at converting those of other faiths to Catholicism, or from the perspective of dialogue, which aims at a deeper conversion of the followers of all religions to God. As the title indicates, this paper will treat the topic from the perspective of dialogue. It will attempt to do two things: show that the church's attitude to religions other than Christianity has depended on the historical circumstances in which she has found herself; and, highlight where the church is today in her relationship with Judaism, Islam, Hinduism and Buddhism.

Abstract: Augustine and Calvin are two of the greatest (western) theologians of all times and it is illuminating and inspiring to investigate what they have to teach as far as Christian life is concerned. Augustine never wrote a work on Christian ethics in the modern sense of the word but from his many writings we can easily deduce what the key characteristics are. He accepted the natural virtues of philosophers (prudence, for- titude, temperance and justice) but subordinated them to the “infused virtues” of faith, hope and love. Special attention was also paid to inter alia happiness, humility and truth. Calvin, on the other hand, although following Augustine in many aspects of theology, rejected the virtue ethics of the Greek philosophers and developed a Christological ethics within the broader context of pneumatology. The key characteristics of a Christian life are self-denial, cross-bearing and meditation on the future life – and of course the correct enjoyment of the present life. Although we appreciate much of what the two church fathers have to say, we live in a totally different world context today, facing challenges of far greater proportions, like economical uncertainty, political instability and an immense ecological crisis. Morality is chal- lenged today as never before in world history. Today we have to rethink the relevance of Christian life not only from an individual personal perspective but also in terms of broader social Christian ethics.