Der Autor untersucht als Berufspadagoge, Technologe und Technikphilosoph die gegenwartig zu losenden Erziehungs- und Bildungsproble- me unter dem Aspekt des Wesens der Technik. Die mit der Technikent- wicklung entstandenen Grundfragen des individuellen und gesellschaft- lichen Lebens und die notwendig gewordene Regelung desselben werden unter soziotechnischen und bildungsintentionalen Gesichtspunkten analysiert und in systemtheoretische Blickwinkel geruckt. Die Untersuchung richtet sich an alle, die aktiv an der Menschenbildung, an kulturpolitischen Entscheidungen und an der technikphilosophischen Diskussion beteiligt sind.".

The parables of Jesus: Allegories or symbols of social transformation? This article reflects on a possible methodology that can be used to interpret the parables of Jesus preserved in the Synoptics (and the Gospel of Thomas). It is argued that the available versions of the parables of Jesus have already been allegorised, and that this should be taken into consideration when the extant versions of parables are interpreted as parables of the historical Jesus. The parables should also, as far as (...) possible, be interpreted against the social realia evoked by the parables. In this endeavour, Roman-Egypt inscriptions and papyri are in most cases the only sources available. The article concludes with a few examples, illustrating the possibilities of interpretation when the proposed methodology is applied. (shrink)

Transformative and mutually beneficial solutions require decision-makers to reconcile present- and future interests and to align them with those of other decision-makers. Despite the natural co-occurrence of intrapersonal and interpersonal conflicts in the transformation toward sustainability, both types of conflicts have been studied predominantly in isolation. In this conceptual article, we breathe new life into the traditional dialog between individual decision-making and negotiation research and address critical psychological barriers to the transformation toward sustainability. In particular, we argue that research on (...) intrapersonal and interpersonal conflicts should be tightly integrated to provide a richer understanding of the interplay between these conflicts. We propose a novel, unifying framework of interdependent conflicts that systematically structures this interplay, and we analyze how complex interdependencies between the social and temporal dimensions pose fundamental psychological barriers to mutually beneficial solutions. Since challenges to conflict resolution in the transformation toward sustainability emerge not only between individual decision-makers but also frequently between groups of decision-makers, we scale the framework up to the level of social groups and thereby provide an interdependent-conflicts perspective on the interplay between intra- and intergenerational conflicts. Overall, we propose simple, testable propositions, identify intervention approaches, and apply them to transition management. By analyzing the challenges faced by negotiating parties during interdependent conflicts and highlighting potential intervention approaches, we contribute to the transformation toward sustainability. Finally, we discuss implications of the framework and point to avenues for future research. (shrink)

Contents: Preface. SCIENTIFIC WORKS OF MARIA STEFFEN-BATÓG AND TADEUSZ BATÓG. List of Publications of Maria Steffen-Batóg. List of Publications of Tadeusz Batóg. Jerzy POGONOWSKI: On the Scientific Works of Maria Steffen-Batóg. Jerzy POGONOWSKI: On the Scientific Works of Tadeusz Batóg. W??l??odzimierz LAPIS: How Should Sounds Be Phonemicized? Pawe??l?? NOWAKOWSKI: On Applications of Algorithms for Phonetic Transcription in Linguistic Research. Jerzy POGONOWSKI: Tadeusz Batóg's Phonological Systems. MATHEMATICAL LOGIC. Wojciech BUSZKOWSKI: Incomplete Information Systems and Kleene 3-valued Logic. Maciej KANDULSKI: Categorial Grammars with (...) Structural Rules. Miros??l??awa KO??L??OWSKA-GAWIEJNOWICZ: Labelled Deductive Systems for the Lambek Calculus. Roman MURAWSKI: Satisfaction Classes - a Survey. Kazimierz _WIRYDOWICZ: A New Approach to Dyadic Deontic Logic and the Normative Consequence Relation. Wojciech ZIELONKA: More about the Axiomatics of the Lambek Calculus. THEORETICAL LINGUISTICS. Jacek Juliusz JADACKI: Troubles with Categorial Interpretation of Natural Language. Maciej KARPI??N??SKI: Conversational Devices in Human-Computer Communication Using WIMP UI. Witold MACIEJEWSKI: Qualitative Orientation and Grammatical Categories. Zygmunt VETULANI: A System of Computer Understanding of Texts. Andrzej WÓJCIK: The Formal Development of van Sandt's Presupposition Theory. W??l??adys??l??aw ZABROCKI: Psychologism in Noam Chomsky's Theory . Ryszard ZUBER: Defining Presupposition without Negation. PHILOSOPHY OF LANGUAGE AND METHODOLOGY OF SCIENCES. Jerzy KMITA: Philosophical Antifundamentalism. Anna LUCHOWSKA: Peirce and Quine: Two Views on Meaning. Stefan WIERTLEWSKI: Method According to Feyerabend. Jan WOLE??N??SKI: Wittgenstein and Ordinary Language. Krystyna ZAMIARA: Context of Discovery - Context of Justification and the Problem of Psychologism. (shrink)

In 1990, Bas C. van Fraassen defined the modal interpretation of quantum mechanics as a consideration of it as „a pure theory of the possible, with testable, empirical implications for what actually happens”. This is a narrow, traditional understanding of modality, as possibility (usually denoted in logic by the C.I. Lewis's symbol Î) and necessity >>, defined by means of Î. In modern logic, however, modality is understood in a much wider sense as any intensional functor (i.e. nonextensional functor: determined (...) not only by the truth value of a sentence). In his recent publication (1997) the author made an attempt to apply this wider understand-ing of modality to certain interpretation of classical and quantum physics. In the present text, these problems are discussed against the background of a brief review of the logical approach to quantum mechanics in the recent seven decades. In this discussion, the new concepts of sub-modality and super-modality of many orders are used. (shrink)

La importancia de Montserrat como santuario se puede medir no sólo por la extensión de su culto, sino también como centro irradiador de modelos narrativos. La leyenda de Garí fue elaborada en el medievo por los benedictinos y proviene de dos fuentes conocidas: el eremita tentado y la historia del hombre salvaje. En ella se aúnan legados de origen oriental y europeo. El hallazgo de la imagen se suma más tarde a esta narración, lo que pone de manifiesto cómo se (...) van hilvanando las leyendas, su proceso de elaboración: 1º una leyenda de fundación del monasterio santuario como la de Garí. En 2º lugar una leyenda de origen de culto a una imagen. La leyenda mariana de Montserrat forma parte de la cultura devocional dedicada a ciertos santos y a san Miguel, así como también al culto a las imágenes. (shrink)

Se presenta un índice de los fragmentos atribuidos a Panecio y su correspondencia con los distintos editores: Fowler (1885), Straaten (1952), Alesse (1997) y Vimercati (2004).

This paper will focus on physically impaired and disfigured soldiers and their perception in Roman antiquity from the late Republic until the early Imperial era (third century BC until third century AD). Based on case studies from literary sources, this paper aims to explore the integration of impaired and disfigured veterans into Roman civil society. The first part outlines the ambiguous attitudes shown towards these veterans, who were both praised and ridiculed, and seeks explanations. The second part argues (...) that few impairments and disfigurements precluded veterans from holding political or religious office. (shrink)

Romans 7: 14 if. has traditionally been one of the most frequently discussed passages in the whole of the Pauline Corpus. Nevertheless, this pericope has attracted attention more because it is consistently regarded as a crucial part of Paul's theology, than because of its intrinsic exegetical problems. The main issue is whether the ‘split personality’ and the weakness of will should be regarded as essential to the life of the believing Christian; or, rather, as characteristic for those who are not (...) ‘in Christ’ and therefore beyond the power of his Spirit. For the systematic theologian, the question of whether the first person singular in these verses should be understood in an autobiographical sense is a subordinate one. However this particular question is answered, we are still confronted by the main issue. (shrink)

This contribution aims at deconstructing a Christian master narrative that interprets Josephus as crucial support for the New Testament message that the Temple had to become a ruin, in line with the will of God. It argues for an alternative interpretation, namely that both Jesus of Nazareth and Josephus considered the Temple to be still relevant, albeit in different ways. For Jesus the Temple was the self-evident cultic centre of Judaism and a special place to experience his relationship with God. (...) None of Jesus’ statements about the Temple in their original context necessarily implies that Jesus assumed that the institution of the Temple would stop functioning in the near future or at the end of time. Josephus’s perspective on the Temple changes in his works. The elaborate description of Jerusalem and the Temple in War 5 reads as a written monument of the past, but several passages in Josephus’s Antiquities and Against Apion imply that the Temple was still important after 70 CE. Josephus may have reckoned with the possibility that the Temple was going to be rebuilt if the Romans allowed for it.This contribution is dedicated to Pieter G.R. de Villiers, a modest but sophisticated scholar and a good friend. (shrink)

Literatuur leeft. Na een betrekkelijk stabiel maar sluimerend bestaan in de marges van de cultuurbijlagen is de literatuur sinds een jaar zowel de inzet als het mikpunt van een felle discussie. Aanstichter van deze discussie is hoogleraar moderne letterkunde Thomas Vaessens, die met zijn De revanche van de roman een vurig pleidooi hield voor de terugkeer van de literatuur naar de binnencirkel van het actuele debat. Aan zijn pleidooi ligt een diepe onvrede ten grondslag over het feit dat de (...) literatuur in de loop van de twintigste eeuw haar waarde als betekenisvolle cultuuruiting lijkt te hebben verloren. (shrink)

Peacemakers as children of God (Mt 5:9): A pragmatic-linguistic reading. The article investigates different options of the pragmatic meaning (implicature) of the beatitude in the Gospel of Matthew, ‘blessed are the peacemakers, for they shall be called children of God’ (Mt 5:9). It also explores this Jesus logion’s seemingly contradiction with Jesus’ remark in die Matthean mission discourse, ‘Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword’ (Mt (...) 10:34). The pragmatic use of the concept ‘peace’ in Matthew is probed against the background of scribal activity in the context of the restoration of villages in north-Galilee and south-Syria after the destruction of the temple in Jerusalem by the Romans. The pax Romana and Josephus’ appeal to the inhabitants of these villages to collaborate with the Romans is described as the context of these Matthean Jesus-logia. It argues that Matthew interprets Jesus as a ‘Mosaic Joshua’ in continuum with the Judaic tradition of Solomon as the ‘king of peace’, especially 1 Chronicles 22:5-11. The macarism about the ‘peacemakers as children of God’ is interpreted in correlation with the macarism ‘blessed are those who mourn, for they shall be comforted’ (Mt 5:4). The article concludes with the finding that the sword-motif in Matthew 10:4 does not contradict the beatitude on peace in Matthew 5:9. (shrink)

This qualitative study describes and interprets the lived experiences of African Roman Catholic Church seminarians. The interpretive lens employed was world view, a conceptual tool extensively used in African-centred psychology. Sixteen African seminarians were purposely selected and interviewed in depth. Additional sources of data were reflexive notes and observation notes. Data were subjected to various iterative cycles of analysis. Participants described their difficulty in adjusting in the seminaries where teaching and living predominantly reflects a Western world view. They evidenced (...) cognitive dissonance, emotional discomfort and feelings of marginalisation. The findings point to the importance of acknowledging the world views and cultural heritage of seminarians in their training. (shrink)

This study aimed to provide an in-depth description and interpretation of African Roman Catholic Church priests’ experiences integrating African and Western worldviews into their lives and works as Roman Catholic Church priests through the lens of Jungian constructs. Fifteen African priests were purposely selected and interviewed in depth. Additional sources of data were reflexive notes and observation notes. Data were subjected to various iterative cycles of analysis. Most participants (80%) indicated that, in one way or another, they were (...) experiencing conflict in terms of the cultural values of manhood and Roman Catholic Church prescription. Findings suggest that a more concerted and serious effort should be undertaken by the Roman Catholic Church to support and guide its priests on a path of healing, which includes the priests risking cultural openness and being true to themselves and God. (shrink)

‘The God of peace’ in the New Testament. Why does the New Testament use the expression ‘the God of peace’ and what is the meaning of this phrase? In the Old Testament, the God of Israel is often connected with peace, but he is never called ‘the God of peace’. Not until the Hellenistic period is this expression sporadically found in Judaism (once in the Testaments of the Twelve Patriarchs and once in Philo). As for the biblical Umwelt, the gods (...) of the ancient Near East were not very peace-loving, and in the perception of Greco-Roman culture the god of war, Arès/Mars, as one of the twelve Olympians was much more prominent than Eirènè/Pax. However, the expression ‘the God of peace’ is found several times in the Corpus Paulinum and once in the letter to the Hebrews. This article investigates all New Testament texts that have this formula, suggesting that the apostle Paul could be responsible for the wording. In conclusion, Paul states that the God of Israel desires to establish a definitive peace in his creation through the crucifixion and resurrection of Jesus Christ and by finally defeating all powers of evil. This apostolic message further indicates that Christians are supposed to be bearers of peace, promoting a peaceful atmosphere in their environment and in the world. (shrink)

*Full article is in FrenchEnglish abstract:The five lectures of La Lyre havraise constitute an attempt to elucidate the techniques of the modern novel. For this, Jean-Paul Sarture considers the dis - tinction between the novel and the récit introduced by Alain and Fernandez. The lectures consider Les Faux-Monnayeurs by André Gide; Point Counter Point by Aldous Huxley; Ulysses by James Joyce; The Waves, Mrs. Dalloway and Orlando by Virginia Woolf; Men of Good Will by Jules Romains; and The 42nd Parallel (...) by John Dos Passos. The analysis prefigures the techniques employed by Sartre in the novels published later in his literary career.French abstract:Les cinq conférences de La Lyre havraise constituent une tentative d’élucidation des techniques du roman moderne. Pour cela, Sartre se base sur les distinctions entre le roman et le récit introduites par Alain et Fernandez. Ces conférences traitent des Faux-Monnayeurs d’André Gide, de Contrepoint d’Aldous Huxley, du monologue intérieur d’Ulysse de James Joyce, des Vagues, de Mrs. Dalloway et d’Orlando de Virginia Woolf, des Hommes de bonne volonté de Jules Romains et du 42ième Parallèle de John Dos Passos. Ces analyses préfigurent les techniques employées par Jean-Paul Sartre dans ses oeuvres romanesques qu’il publiera plus tard dans sa carrière littéraire. (shrink)

The point of departure of this article is postmodern philosopher Michel Foucault’s ‘archaeological analysis’ of the history of sexuality, seen from the lens of the South African philosopher Johann Beukes. Foucault points out that since the circulation of the so-called handbooks on penance in the 6th century CE, same-gender sex was seen as a punishable sin. With regard to perspectives before this period, Foucault reflects specifically on the contribution of the Christian theologian Augustine, and particularly Augustine’s interpretation of the Greek (...) expression para phusin as ‘against nature’ as written in Paul’s letter to the Romans. He argues that this interpretation by Augustine represents a trend in contemporaneous thinking of non-Christian writers such as Plutarch and Themistios. The aim of this article is to demonstrate that a much more influential stimulus from another non-Christian thinker, namely Artemidorus of Daldis, created a common context that influenced Augustine’s views and subsequently those on same-gender sex, sexual identity, and heterosexual marriage within the Christian tradition.Contribution: The article shows how modern-day homophobia and aversion in same-gender sex do not have its primarily ground in Paul’s use of para phusin, but that Augustine and present-day homophobes in the Christian tradition do have their roots in a non-Christian conviction without realising its intercultural and non-Christian origins. (shrink)

Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 284-287.

The attribute of visibility of a reckoned divine being is one that is not discussed often; it is one of the more obscure attributes of deities and not an easy subject to embark upon. Not much data is available on this subject, and the available information often seems contradictory. This article investigates briefly the references concerning the visibility of the gods in the GrecoRoman world as well as the visibility of God in Hellenistic Judaism. In order to gain more clarity, (...) the investigation examines what the ‘seeing’ of the god comprises in the mythology of Homer, the philosophers, the mystery religions and Hellenistic Gnosticism. In Hellenistic Judaism the focus will be on Philo as the ideal exponent. (shrink)

The possible Stoic origins of the natural rights and natural law theories of the Dutch jurist Hugo Grotius (1583–1645) has been a subject of scholarly debate in recent years. Yet discussions about Grotian sociability tend to focus exclusively on the meaning of appetitus societatis in De Jure Praedae (written in 1604–1608) and De Jure Belli ac Pacis (1625), with little reference to the historical context. Insufficient consideration has been given to the intended audience(s) of these works, Grotius’ purpose in writing (...) them, and the possible correlation between his overarching argument and his working methods. This article examines Grotius’ use and abuse of Seneca's philosophical works in De Jure Praedae, commissioned by the directors of the Dutch East India Company (or VOC) in autumn 1604. The brutal murder of Sebald de Weert on the island of Ceylon (modern-day Sri Lanka) in June 1603 is analyzed from a Stoic perspective in Chapter 15 of De Jure Praedae. Following his refusal to hand over Portuguese prisoners, De Weert and his crew were butchered on the beach of Batticaloa by Wilama Dharma Suriya, the ruler of the island's interior. Grotius blamed the victim. VOC commanders in monsoon Asia should suppress any residual loyalty which they might feel towards Christendom. It was imperative to conclude alliances with native rulers against the Iberian colonial powers, regardless of the rulers’ (lack of) faith or their horrific treatment of prisoners. As Grotius noted in Chapter 8 of De Jure Praedae, Seneca distinguished between “two kinds of commonwealth, the world state and the city state.” Spanish and Portuguese violations of the natural law – freedom of trade and navigation in particular – deserved condign punishment for the sake of both the fellowship of mankind and, naturally, the VOC and Dutch Republic. In assessing the uses of Stoicism in De Jure Praedae, much can be learned from the physical characteristics of Ms. BPL 917 in Leiden University Library, its sole surviving manuscript copy. Seneca's philosophical works are not cited at all in the original text of Ms. BPL 917, which Grotius copied out in 1604–1605. Instead, quotations from De Ira, De Clementia and De Beneficiis appear in the top and bottom margins of folio-pages or on inserted sheets of paper, which can be dated to 1607–1608. These quotations serve to flesh out an existing argument about the VOC's just war(s) in the East Indies. A case in point is the heavily rewritten Chapter 2. Grotius added quotations from De Clementia at the same time as he reformulated two natural laws on f. 8–9, a folio sheet inserted in or after January 1607. This was no coincidence. Revenging the past misdeeds of the Portuguese, which Grotius had described in great detail in Chapter 11, could no longer be considered the main or only priority of the VOC. Instead, Grotius contended on f. 8–9 that “evil deeds must be corrected” so as to achieve, in Seneca's words, “universal security.” Acting as a kind of global police force, the VOC should punish transgressors of the natural law on account of “that world community” envisioned by the Stoics. The practical consequences were felt during the Twelve Years Truce (1609–1621). Despite a cessation of arms in Europe, the VOC continued to engage in hostilities in the East Indies. The author of De Jure Praedae supported the Company on this. Like Cicero before him, he had successfully harnessed the Stoa to the cause of empire. (shrink)

While the literature in business ethics abounds with philosophical analyses, perspectives from religious thinkers are curiously underrepresented. What religious analysis has occured has often been moralistic in tone, more fit to the pulpit than the classroom or the boardroom. In the three essays that follow, presented originally at a panel at the Annual Meeting of the American Academy of Religion in 1989, ethicists from the Protestant, Roman Catholic, and Jewish traditions analyze a case study familiar to many who teach (...) and research in business ethics - the Consolidated Foods Case. Each author shows how a particular religious tradition might react to the case. The authors show how insights from their traditions would affect corporation's moral deliberations about policy. Specific policy recommendations are offered to CEO John Bryan. (shrink)

In Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts experts from various fields analyze the process of transformation of early Christian ethics because of the ongoing interaction with Jewish, Greco-Roman and ...

In lieu of an abstract, here is a brief excerpt of the content:Seeking the Sources of a Theologian:In Memory of Fr. Roch Kereszty, O.Cist. (1933–2022)Joseph Van House O.Cist.Fr. Roch Kereszty long enjoyed thinking about how, and how much, we can discover the truth about Jesus of Nazareth through historical research into his earthly life. Fr. Roch also often enjoyed indicating that at least part of the answer is that research about a human being can never be content with descriptions of (...) any number of empirical facts or ideas from that person's life. The true goal of one who writes or reads about the life of another is insight into the meaning of that person's life. Such insight is possible some extent while the person's life is ongoing, but it calls for a more decisive kind of assessment after the person's death. The meaning of a life also cannot truly reveal itself when viewed through the lens of an inadequate philosophy or theology. Indeed, Fr. Roch tended to think that philosophy itself is adequate to show that any quest to understand another human being cries out to be structured by love, or at least some form of empathy: I can truly understand another only in my proportion to my ability to discover communion or affinity with that person, to find in him or her another self who is in some deep way similar to my own self.1 [End Page 781] Although Fr. Roch elaborated such ideas to guide historians seeking to write a "biography" of Jesus, and although they make great demands of many kinds, it nevertheless seems fitting to consider them when beginning to memorialize Fr. Roch himself.Last December, God granted Fr. Roch the gift of a passage from this life that was surrounded by the love of many people who had known him on earth. Among them were many who had known him through his theological writings and had found them to offer a special combination of intellectual vigor and personal relevance. It is a blessing now to be able to offer a short memorial for the benefit of his sympathetic readers of the past and the future. Attempting to explain the golden thread that unites his many books and articles seems unreasonable; the writings themselves remain their own best explanation. Such an approach could also perhaps suggest that we are most loved in our productivity rather than in the ways we are dependent on God and others. For both of these reasons, one good way to serve love and communion with a theologian of interest would be to portray him in some of the ways that he himself was loved, fathered forth and shaped, by the One from whom all fatherhood is named. In this essay, then, I offer a simple and very fragmented portrait of the sources of a theologian, the fontes theologi: the different ways that God fathered in Roch Kereszty a theological writer who was a blessing to people who read periodicals such as this one. If I provoke either fresh appreciation of his writings or deeper reflection on the variety and patterns in the ways God leads his children generally (and especially those who are interested in theology), then this act of thanksgiving to God for a good teacher will have been successful.A Reader Raised in RomeIt is suggestive to notice that Fr. Roch was born in central Europe just six years after Joseph Ratzinger, and died seventeen days before him; their lifespans as theologians roughly overlapped and were formed by engagement with many of the same theological movements and crises. This said, moving quickly to the specifics of the person in question, it seems especially natural to attend to the character of Fr. Roch's formal theological education. This education took place in Rome, in the company of a handful of fellow bright young refugee Hungarian Cistercians, from 1957 to 1962 (during which time he also made his solemn vows and was ordained). In those days leading up to the Second Vatican Council, theology in the Roman universities was dominated by an increasingly stale and self-contained Neo-Scholasticism. The Benedictine Athenaeum of Sant'Anselmo, where young Roch and his [End... (shrink)

For our purposes it is convenient to divide the history of Europe into three periods. The first spans about a thousand years, from 500 BC, when Athens began to emerge as the dominant intellectual and cultural centre of Greece, to AD 500. It is the period of antiquity, of Ancient Greece and Ancient Rome. The second period, also a millennium long, from AD 500 to AD 1500, is that of Christian Europe. It began after the collapse of the Western Empire, (...) which is officially dated in 476. In that year the Germanic general Odoaker deposed the last Roman emperor and did not even bother to lay claim to the imperial throne. The Christian faith and its church filled the gap left by the disappearance of the imperial systems of administration, organisation and communication. The period ended when the Roman Church was successfully challenged by religious reformers, a new scientific and humanistic spirit agitated the intellectual scene, and European monarchs embarked on a policy of absolutism at home and of conquering the newly discovered continents in search of riches and colonies. Thus, AD 1500 is a convenient date to mark the beginning of the period of modernity, which continues to this day. On the next pages the reader will find an outline of European history, with marginal references to important thinkers and currents of thought. The outline lists in a rough chronological order some of the major events and transformations that have played a part in the genesis of the world in which we now live. The focus throughout is on the European continent, but when we get to the nineteenth and the twentieth century, it will be necessary to refer to what happened elsewhere. (shrink)

Theosis in the Eastern-Orthodox and Western-Protestant theological debate: All major religions agree on one theme, namely they strive to provide an answer regarding the relation with their God. A good relation to God is the way of salvation, because the question about God is an acknowledgement that a human being needs to be in union with God. Some questions and answers are only possible in the relation between God and humankind. The well-known saying from the letter to the Romans, is (...) typical of such a relation formulated in the Western Protestant debate in forensic style. From the Eastern orthodox theological debate, theosis is used in accordance to what the church father Irenaeus meant: ‘God became human that we might become divine’. This article gives a definition of theosis, sketch the historic background of the concept, discuss salvation in the Western theological tradition, and pays attention to a theosis scriptural basis. Furthermore, attention is also given to Martin Luther and theosis as an indication that his view of salvation was much closer to theosis as was readily accepted in the Western theological debate since the Reformation of the 16th century. (shrink)