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Best use of breath of orbis8/26/2023 ![]() It offers vessels a direct route between the North Atlantic and northern Indian oceans via the Mediterranean Sea and the Red Sea, avoiding the South Atlantic and southern Indian oceans and reducing the journey distance from the Arabian Sea to London by approximately 8,900 kilometres (5,500 mi), to 10 days at 20 knots (37 km/h 23 mph) or 8 days at 24 knots (44 km/h 28 mph). The canal officially opened on 17 November 1869. Construction of the canal lasted from 1859 to 1869. ![]() In 1858, Ferdinand de Lesseps formed the Suez Canal Company for the express purpose of building the canal. The 193.30 km (120.11 mi) long canal is a popular trade route between Europe and Asia. The Suez Canal ( Egyptian Arabic: قَنَاةُ ٱلسُّوَيْسِ, Qanāt es-Suwais) is an artificial sea-level waterway in Egypt, connecting the Mediterranean Sea to the Red Sea through the Isthmus of Suez and dividing Africa and Asia. Last, this paper argues that Christian pneumatology needs to engage with the natural sciences more specifically on the issue of human uniqueness, and offers some ways forward for doing so.The Great Bitter Lake at the centre (after the 2015 expansion)ģ0☄2′18″N 32☂0′39″E / 30.70500°N 32.34417☎ / 30.70500 32.34417 Here, I observe that, for all the disagreement and variety, these proposals all envisage a universal and indiscriminate divine presence. Third, this paper examines recent attempts to incorporate pneumatology (the study of Holy Spirit) into science-religion dialogue. Second, this paper shows the underappreciated historical importance of pneumatology and the concept of participation in theological anthropology. First, this paper outlines and takes seriously the empirical and methodological challenges that dialogue with the natural sciences has brought to bear on this claim. Christian theology traditionally claims that humans are unique because they alone are made in the image of God, although interpretations of this phrase vary widely. This paper argues that human uniqueness, as articulated through the imago Dei, needs to be grounded in a particular view of the Holy Spirit’s presence to humanity if it is going to be successful maintained as a Christian doctrine. Part One deals with the status questionis in theology of religions, Part Two discusses three tradition-specific approaches, and Part Three brings together meta-reflections on the similarities and differences between these three cases. Our dissertation consists of seven chapters in three parts. What makes this interesting for our research question, is that all three authors must defend how their position does justice to their theological and ecclesial tradition. In a simplistic conservative-liberal analysis, we could say that D’Costa has moved to a more conservative position than the mainstream of his tradition, whilst McDermott and Yong take positions that are considered to be more liberal within Evangelicalism. All three of them have legitimation issues with respect to the majority opinion amongst theologians in their tradition, although we are aware that theological legitimation takes on a different form in Roman Catholicism than in Evangelicalism. ![]() In the course of this dissertation the Roman Catholic approach of Gavin D’Costa is studied and compared with that of two Evangelical theologians (Gerald McDermott and Amos Yong). We further want to show what a tradition-specific approach means in terms of the use of sources and authorities from one’s tradition, its major theological themes and its dialogical implications. The goal of our dissertation is, first of all, to answer the question whether a tradition-specific approach to theology of religions can issue in a coherent theology of interreligious dialogue.
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