본 논문은 삼위일체 하나님을 신학의 원리로서 탐구하되 삼위일체 하나님을 신학의 원리로 삼아 신학의 체계를 구성한 17세기 정통주의 신학자 윌리엄 부카누스(William Bucanus, -1603) 및 칼 바르트(Karl Barth, 1886-1968)를 비교한다. 신학의 원리에 대한 본격적인 논의는 16세기의 일이었다. 대부분의 신학자는 성경을 신학의 ...원리로 간주한다. 그러나 하나님을, 특별히 삼위일체 하나님을 신학의 원리로 간주하는 신학자도 있다. 16세기 말과 17세기 초반까지 활동한 부카누스는 삼위일체 하나님을 신학의 원리로 삼은 대표적인 인물이다. 부카누스 신학을 잘 알고 있고 20세기 초반의 신학자인 바르트도 삼위일체 하나님을 신학의 원리로 삼아 신학의 체계를 구성한 현대의 대표적인 인물이다. 두 신학자는 모두 삼위일체 하나님이 존재에 있어서 분리되지 않는다는 것과 사역에 있어서도 삼위일체 하나님은 분리됨이 없다는 사실에 있어서는 일치하나 부카누스 경우에는 하나님의 일체성을 논의한 이후에 삼위성을 논하지만 바르트의 경우에는 삼위성이 일체성에 앞선다는 입장을 보인다는 점에서는 상이하다.
This paper deals with the understanding of the Triune God as a theological principium, focusing the views of William Bucanus and Karl Barth on the topic. It was the late sixteenth century when the theological interest in the concept of principium is seriously kindled. Most theologians of the century regarded Scripture as the principium of theology, but others, accepting Scripture as a theological principium, took the Triune God as the primary principium of theology, among whom Bucanus is a representative orthodox theologian. In the twentieth century, Barth is a representative theologian who introduced the devel-oped concept of the Triune God as the principium yielding and govern-ing all other doctrines of theology. My research findings, in this paper, indicate that both Bucanus and Barth agree that the Triune God is not divided in both His being and His doing, and that, whereas Bucanus places the oneness of the Triune God prior to His threeness in his theological system, Barth discusses His threeness and then His oneness.
The academic study of Jewish philosophy and theology is bedevilled by definitional and methodological ambiguities. There are scholars who hold that the very concept of Jewish philosophy is dubious. ...For if by its nature philosophy addresses universal truth-claims, then it cannot be modified by any delimiting national, ethnic, or religious attribute. The multivalent character of the concept of Jewish thought, designed to complement the rather circumscribed notion of Jewish philosophy, eventually led to the establishment at the Hebrew University of Jerusalem of two separate but parallel departments: the Department of Jewish Philosophy and Kabbalah, and the Department of the History of Jewish Thought. The former tended to limit its purview to medieval sources, emphasizing rigorous philological and text-critical methods. The latter had a pronounced preference for the methods of intellectual history and had a larger thematic scope.
View of the Bajrakli mosque from the corner of Car Uroš and Gospodar Jevrem streets on a sunny day. The mosque is situated between two residential buildings, the one to the left is as tall as the ...minaret, the one adjoining to the right reaches to the height of the cupola. The entrance is shielded from Gospodar Jevrem Street by a high brick wall. A large tree, twice as high as the wall, towers in the mosque’s courtyard. Several pedestrians populate Gospodar Jevrem Street, including a few road workers. Roadworks seem to be underway in Gospodar Jevrem Street. The Bajrakli mosque was built between 1660 and 1688 as an endowment by Sultan Suleiman II. During Habsburg rule in Belgrade between 1717 and 1739, it was used as a Roman Catholic church. Its name dates from the 1780s when a flag (bajrak) was waved from the mosque to signal the beginning of prayer to all the surrounding mosques. After the Ottomans withdrew from Belgrade in the 1860s, the mosque remained the only Muslim shrine in the city. Today it is the only remaining example of Ottoman religious architecture in Belgrade.
Head and shoulder shot of a man in a suit, wearing glasses. Dimitar Mishev (1856/7 - 1932) was a publicist and politician, teacher, deputy (1884 - 1886; 1908 - 1911), and Secretary of the Bulgarian ...Exarchate; he was a founding member and publisher of the newspaper "Tsarkoven vestnik" (Ecclesiastical newspaper), a freemason, and a member of the Bulgarian Academy of Sciences.
