rss_2.0Review of Ecumenical Studies FeedSciendo RSS Feed for Review of Ecumenical Studies of Ecumenical Studies Feed RES 1/2024: Religion and the Problem of Evil (I) Religion und das Problem des Bösen (I) Ene Drăghici-Vasilescu, [] Oxford: Vasilescu Academic, 2023, 116p., ISBN 978-1-399-695-1.„… sie seÿ nicht from.“ – Das Böse in den Hexenprozessen des Schäßburger Stuhls im 17. und 18. Jahrhundert<abstract> <title style='display:none'>Abstract</title> <p>There has been no in-depth research into witches and witchcraft trials on Transylvanian Fundus regius for over 50 years. The most recent contributions on the subject either examined the language of the relatively abundant surviving witness testimonies or were content with putting the Transylvanian witchcraft trials in the European mainstream context of the modern era. This paper analyses the published documents of the witchcraft trials of the Sighișoara Seat from the point of view of “dealing” with evil. Starting from the mentality and the state of the theological debate of the time, it focuses on the historical context and the social environment in order to recognize attitudes and strategies of the actors in the process of dealing with evil within the local community.</p> </abstract>ARTICLEtrue das Böse von Gott kommt…<abstract> <title style='display:none'>Abstract</title> <p>The article begins by noting a discrepancy between systematic-theological discourse of God, which speaks of ideal qualities, and biblical discourse of God, which does not refrain from associating God with evil, and analyzes this in more detail in a first section. The argument then turns to biblical texts and establishes that, especially where hopes rest on Yhwh as the only God, the authors of biblical texts seem to assume that God is also behind evil. Since most of the texts that see evil together with God are fictional narratives, the lessons drawn are pragmatic in the sense that they are warnings against abuse of power (Saul), aggression and attempts at destruction (Noah and Jonah) and insight into the background of evil (evil spirit, Satan, human culpability, omnipotence and uniqueness) rather than systematic considerations of the attributes of God.</p> </abstract>ARTICLEtrue und wie sprechen die Texte des Neuen Testaments vom Bösen?, Plotinus on Evil Pitters Himmelfahrt. Ein Nachruf für einen begnadeten Vermittler zwischen evangelischen und orthodoxen Christen Thomassen, , Hans-Lietzmann-Vorlesungen 18, Berlin and Boston: Walter de Gruyter, 2021, XIV + 39 p., ISBN: 978-3-11-070571-3. the Evil Eye in the Scripture: Reclaiming the Magical Thinking in Modern Times<abstract> <title style='display:none'>Abstract</title> <p>The eye is a complex anthropological term in the Old Testament theology. The eye represents insight, mindfulness, but also it is an entrance for malefic influences. This article will scrutinize the magical function of the eye in the Hebrew Bible, as well as the connection of the eye with evil. The Hebrew terms of the Masoretic Text will be compared to the Greek translation of the Septuagint and the Hellenistic mindset in order to perceive similarities and differences between both cultures.</p> </abstract>ARTICLEtrue Coherence of the Belief in the Existence of Evil in Traditional Theology: A Process-Relational Analysis<abstract> <title style='display:none'>Abstract</title> <p>Due to its domineering Western and Christian influence, philosophy of religion, as a discipline, is hesitant or reluctant to entertain arguments on similar subjects from non-Western and non-Christian traditions even when these traditions may have answers to problems or issues in the discipline. Of these problems, the present research will limit its scope to theodicy. Whereas the problem continues to encounter endless debates and attempts to reconciling a loving, powerful and knowledgeable Deity with the existence of natural and moral evils in the world, the lack of coherence in that tradition of thought cannot be said for “Yorùbá theology”. Through the method of philosophical and hermeneutical analyses, the effort of this research is to unpack the process underpinning of “Yorùbá theology” which helps in formulating a coherent understanding of the reality of evil in the presence of a good, loving and wise “Olódùmaré” that is void of Satan/Devil. On this note, this research submits, having used Yorùbá process theology as paradigm, that the debate over the problem of evil in mainstream tradition of philosophy of religion may be resolved if non-Western and non-Christian traditions are invited into the discourse.</p> </abstract>ARTICLEtrue Jens Schmitt, , București: Humanitas, 2023, 458 p., ISBN: 978-973-50-7919-2. Roskam, Joseph Verheyden, eds., , Tübingen: Mohr Siebeck, 2017, 314 p., ISBN 978-3-16-154314-2.* Problem of Evil and Fr. Zosima’s Responsibility Before All The Locus of Evil in Renaissance Hermetic Neoplatonism<abstract> <title style='display:none'>Abstract</title> <p>This article deals with the ways evil was conceptualized in the works of Cornelius Agrippa, the most important German representative of the Renaissance humanist current often labelled as Hermetic Neoplatonism. In a heterodox fashion of blending various Christian and non-Christian concepts developed by Marsilio Ficino, Agrippa attempted to further Christianize some aspects of Hermetic and Neoplatonic theology, cosmology and anthropology. This entailed a new interpretation of pagan deities and demons, which Renaissance Neoplatonists in general sought to disconnect from the exclusive domain of evil. A significant aspect of Agrippa’s syncretistic attempt was his interpretation of the origin and locus of evil, which, as I argue, reveals a tense coexistence of the classical Thomist concept of <italic>privatio boni</italic> and anthropological dualism of possibly Gnostic provenance.</p> </abstract>ARTICLEtrue Reviews Religious Transformations Amidst the Russia–Ukraine Conflict: Insights from Theory and Practice Impact of War on Christian Communities of Ukraine (Based on Materials from the Religion on Fire Project)<abstract><title style='display:none'>Abstract</title> <p>This article is based on the data collected by the Religion on Fire project team, implemented by the Workshop for the Academic Study of Religions (Ukraine). The article explores the impact of the full-scale Russian invasion on the Christian communities living in Ukraine, with a focus on damaged and destroyed religious buildings as well as kidnapped and murdered religious leaders. It also documents the changes in religious communities which have taken place since the beginning of the full-scale war in 2022. This article focuses primarily on the Ukrainian Orthodox Church (Moscow Patriarchate), Orthodox Church of Ukraine, Roman and Greek Catholics, and numerous Protestant denominations.</p> </abstract>ARTICLEtrue Report on Vienna Postgraduate Symposium “War in Ukraine: Ethical, Theological and Historical Reflections”<abstract> <title style='display:none'>Abstract</title> <p>This report takes a detailed and thorough look at the symposium regarding the ongoing war in Ukraine, held at the Faculty of Catholic Theology of the University of Vienna on 13-17 February 2023. Its main focus lies on the presenting views and responses of the religious leaders in Ukraine to the ethical dilemmas and challenges caused by Russia’s war of aggression (2014-present), and attempts at reconciliation and peacebuilding. Besides discussing the statements of the leaders of Christian Churches the report also raises an issue of the involvement of representatives of Muslim communities in the war actions, which underlines the interreligious aspect of the symposium.</p> </abstract>ARTICLEtrue Orthodoxy after the Start of Russia´s Great War against Ukraine<abstract><title style='display:none'>Abstract</title> <p>The conservative yet diverse religious landscape of Ukraine has been evolving rapidly since February 2022. These developments include the formal renunciation by the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) of its connection with the Russian Orthodox Church, as well as the establishing by the Orthodox Church of Ukraine (OCU) of its monastery in the Kyiv-Pechersk Lavra. The number of communities changing their affiliation from UOC MP to OCU has also increased dramatically during this period. The onset of the conflict marked a transformative shift, elevating the role of the church from an internal matter for those directly involved to a significant factor in state policy and security.</p> </abstract>ARTICLEtrue Unofficial UOC-OCU Dialogue as a Grassroots Initiative for Reconciliation of the Orthodoxy in Ukraine<abstract><title style='display:none'>Abstract</title> <p>Since the beginning of Russia’s full-scale invasion, the religious issue in Ukraine has become much more acute. Since then and to the December 2023, about 900 parishes transferred from the UOC of the Moscow Patriarchate (UOC) to the Orthodox Church of Ukraine (OCU), according to the official data of the State Service of Ukraine for Ethnic Affairs and Freedom of Conscience. But more than 8,000 parishes remain in the UOC despite the Russian aggression. For many citizens, it is unclear what else needs to happen for the Ukrainian Orthodox Church to unite with the Orthodox Church of Ukraine, or at least not falsely to leave the jurisdiction of the Moscow Patriarchate.</p> </abstract>ARTICLEtrue