Dialogo Journal is an International, open access, peer reviewed, online journal. The journal welcomes the submission of manuscripts that meet the general criteria of significance and scientific preeminence in all areas of any discussions between science and theology. Focus and Scope: © RCDST (Research Center on the Dialogue between Science & Theology) - the Editor, Ovidius University of Constanta. Romania in association and partnership with academic institutions and research centers from Slovakia - Pakistan - Switzerland - Poland - India - Egypt - Uganda - Jordan - Turkey - Argentina - USA - Canada - Germany has developed this multidisciplinary forum of dialogue between every scientific domain and any theology in an effort to provide a way for leading scholars to share and exchange their views, as well as to comment on the opinions of their peers regarding particular aspects of science and religion. Not limited by ideological orientation, the Journal embraces all areas of theology (biblical, historical, ethical, constructive, doctrinal, etc.) as well as any types of scientific studies (literary, social, psychology, philosophy, astrophysics, evolutionary biology, physics, chemistry, anthropology, biology, genetics, anatomy, neurology, and other science) for a live dialogue, putting together not only their theories, but the minds working with them every day. This might include ways to challenge the boundaries within and between religion and science, and or between and within the academy, as well as the boundaries of the sacred and secular, of reason and faith. Ultimately, we want to ask how queer religion, science and philosophy, can and/or should be.

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The Globethics.net library contains articles of Dialogo as of vol. 1(2014) to current.

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  • The idea in John Duns Scotus’ turn-about Between Plato and Descartes

    Francesco Fiorentino (Ovidius University Press, 2017-12-01)
    The theoretical distance between the Cartesian concept, on the one hand, and the Platonic concept and Medieval tradition, on the other, would be incomprehensible unless one were to take into account the fundamental link, that lies in the thought of John Duns Scotus. The scope of this contribution is to illustrate the theoretical bearing of the turnabout in theology operated by Scotus as regards the concept of ideas. In fact, for Scotus, as we shall see, the concept of the idea is profoundly transformed, loses its exemplary value and takes on a new semblance that is nearer to the Cartesian concept, all this starting from a theological framework.
  • NeoNeoplatonism: Can Theology be studied With the Scientific Attitude

    Marchal Bruno (Ovidius University Press, 2015-11-01)
    scientific method, but that, perhaps
 paradoxically at first sight, this does not prevent the
 role of religion, nor the necessity of a dialog between
 science and theology (making it in part into a dialog
 internal to science) or between science and religion,
 seen as possible applied theology.
 It is important to keep in mind that science, well
 understood, has at the start something common with
 (some) religion, which is a humility and modesty
 attitude. Science is born from the doubt, lives with
 the doubt, and never abandon the doubting attitude
 in any of its possible conclusion. We just don’t
 know, in science, and can only make our beliefs/
 assumptions/theories as much precise as possible so
 that we make higher the possibility of refuting them,
 so that we can abandon them or improve them.
 Theology, once made with the scientific attitude is
 no exception, and (re)making theology into a science,
 consists in reintroducing genuine doubts in the heart.
 Only bad faith can fear reasons. Only bad reasons
 can fear faith. When fundamental science forget this,
 it becomes a kind of pseudo-religion.
 I will use Neoneoplatonism for Neoplatonism +
 Church-Turing thesis, as explained below. It is
 a mathematical theology that we can ascribe or
 attribute to any arithmetically sound (Turing)
 universal machine. The machines looking inward,
 and remaining sound in the process, can do this, in
 some technical sense. Such a theology will appear
 to contain a scientific, communicable and justifiable
 part (that we might called Science) extended by some
 Truth, that the machine can intuit or experience,
 but which are not amenable to a thorough scientific
 justification by the machine about itself. Indeed, I will
 argue that most theologies contain a trap, as some
 true theological propositions become false when only
 asserted, vindicating some mystical insight as variate
 as Damascius’ ineffability or Lao-Tseu when he said
 that the wise keeps silent.
 This argument relies on my early study of the
 canonical theology of the universal Turing machine,
 which I will sum up in the first and second section of
 the paper, with some references for those interested in
 the details. It will appear that such a theology is very
 close to the Neoplatonist theology (notably through
 Moderatus of Gades, Plotinus, Porphyry, Proclus),
 and by “neo-neo-platonism” I mean a variety of
 Neoplatonism together with the mathematicalphilosophical
 thesis of Church and Turing which is
 t h e D i a l o g u e b e t ween S c i e n c e a n d Theology
 DIALOGO 2.1: 271 - 283 (2015)
 CONFERENCES & JOURNAL
 doi: 10.18638/dialogo.2015.2.1.30
 NeoNeoPlatonism : Can Theology be
 Studied with the Scientific Attitude ?
 Bruno Marchal
 IRIDIA, Université Libre de Bruxelles
 Belgium
 marchal@ulb.ac.be
 - 271 -
 fundamental in theoretical computer science and
 mechanist philosophy of mind.
 The apparent paradox is that such an approach
 seems to make theology into a science, and this
 should make, at first sight, unnecessary the existence
 of a dialog between science and religion. I will
 explain how that paradox is only apparent, and
 why this mathematical theology of the machine
 cannot be used normatively in religion and why this
 makes necessary the existence and preservation of
 a dialog between science and, let us say, any will for
 an applied theology, that is a practical religion, be
 it through theurgical means, or possible varieties of
 (theo)technological Pascal Wags.
  • The image of the universe as a cultural choice between science and theology. Probabilism and Realism from the Middle Ages to Modernity

    Francesco Fiorentino (Ovidius University Press, 2014-11-01)
    The famous Galilean question was to become the paradigm of the conflict between Nature and Scripture, science and faith, free research of natural reason and authority of the ecclesiastical institution, obscurantism of the medieval period and scientific progress which would illuminate the modern age. It is well known that the stereotype of the pure conflict between scientific thought and religious dogma for long dominated the interpretation of the most profound essence of the Middle Ages, as an obscurantist age in the grip of the universalist political and religious authorities. This image of the Middle Ages was greatly corroborated by the Humanist writers of the Renaissance and enlightenment historiography. This contribution purports to analyse late–medieval science from an olistic methodology based on history of science and philosophy of science, to obtain a big picture in front to Scientific Revolution and to show the cultural roots of the different images of the universe.
  • Conditions for a Possible Dialogue between Theology and Science from the Perspective of the Concept of Frontier

    Saplacan Calin (Ovidius University Press, 2014-11-01)
    Is there a way without conquests and wars to be found in the relationship of theology and science? This relation is analyzed from the perspective of the concept of frontier in order to establish the conditions for a possible dialogue. Paradoxically, the frontier unites and divides at the same time. On the one hand, the frontier marks the differences, on the other hand it appears as a crossing, a passageway. The frontier is an in-between, a huge space in which the two sides are called together to explain each other, and in order to create a passage between the two sides. The methodological framework of analysis is the approach of analytical theology to distinctions in language and significance. As a frame of reference, the possibility conditions for a philosophical dialogue between phenomenology and analytical philosophy have been considered.
  • On how the Dialogue between Religion and Science is possible

    Marica Mircea Adrian (Ovidius University Press, 2014-11-01)
    My work attempts to identify the reasons behind
 the dialogue between theology and science, pointing out
 the difficulties of such a dialogue and the framework that
 appear under the conditions of the possibility of this dialogue.
 According to the author, the truths of science and the truths
 of theology belong to different dimensions and cannot collide
 if the specificity of the knowledge domains is observed.
 Science has as its object what we call physical world, whereas
 theology has as its object the metaphysical world, the world
 of values and of the meanings of existence in relation with
 transcendence. The arguments we bring lead to the idea of
 this dialogue being possible under the conditions of observing
 epistemic competences and suggest as possible spaces for
 a fruitful dialogue the issues related to existential starting
 points, sufferance, isolation, death, lack of sense, as well as the
 issue of the ethics of scientific research, of political science, of
 educational policy and of development policies.
  • In the Country of the One-Eyed Giant, the Two-Eyed Man is in Danger: Conflicts, Nationality and Religion in James Joyce’s Ulysses (“Nestor” and “Cyclops”)

    Nicoleta Stanca (Ovidius University Press, 2019-06-01)
    Two chapters of James Joyce’s novel Ulysses, “Nestor” and “Cyclops”, could be read as illustrative of the idea of violence and conflicts which are opposed by broader perspectives on life involving faith as well. In “Nestor”, the background is Mr. Deasy’s school, Deasy, the headmaster overtly showing his anti-Semitic and colonial historical attitude, countered by Stephen’s more comprehensive vision of history and manifestations of divinity. In “Cyclops”, in Barney Kiernan’s pub, through the use of the technique of gigantism [1], the Citizen is depicted as domineering in attitude, exposing his hatred against foreigners and Jews, only with Leopold Bloom contradicting him, preaching love – the basic tenet of any religious belief- and standing up for his Irishness and Jewishness.
  • The topicality and the necessity of the inter-religious dialogue in a world full of conflict and violence. The role of the person in the mediation of conflict and violence

    Manolache Stelian (Ovidius University Press, 2019-06-01)
    Organized under the aegis of Dialogo, the international symposium Inter-religious Dialogue in a World full of Conflicts and Violence, occasions discussions and presentations related to the ambivalent dialogue feature of the religions, which is, on the one hand, the aggressiveness/violence and, on the other hand, the moral/spiritual values[ ]. Difficult questions were related to the mechanisms that trigger the aggressiveness and the violence of religions and to the possibility of the institutionalized religions to bring to date their ontological and social vocation of absorbing the violence. These are also the main themes we are addressing in our paper, starting from 1. The topicality and the necessity of the inter-religious dialogue; 2. A possible answer to the problem of the origins of conflict and violence and their diagnosis, from a Christian ontological perspective; 3. The role of the Person, as the image and likeness to God (Genesis 1:26-27), in the mediation of conflicts and violence worldwide.
  • Ecumenical Movement and Interreligious Dialogue

    Ciocan Tudor Cosmin (Ovidius University Press, 2019-06-01)
    For me, as a teacher in a theological faculty, the discussion about ecumenical movement and interfaith usually crosses roads with colleagues or students. There is no occasion in which these two are not placed under the same roof, overlaid or confused. That is why the sudden preoccupation to settle this topic as clear as I can so that it can stand for a groundwork when researching about this relationship. Their overlapping is probably the most common hindrance and at the same time indictment for the DIR (abbr., interreligious dialogue) movement of its “least-connoisseurs”, namely that DIR is a new figment of promoting ecumenical globalization. After I myself faced in classroom students with these assumptions, I thought it is appropriate to add this chapter and explain why DIR is nothing of what the ecumenical movement wanted to be.
  • Can Tolerance be a valid Premise for Interfaith Dialogue?

    Cosmin Tudor Ciocan (Ovidius University Press, 2018-11-01)
    When speaking about dialogue we always start looking for methods of presenting best the content of our speech. Approaching another through dialogue does not seem to care much about the will or the desire to accept the other for dialogue since this is the basis of the binary formula of the dialogue. Yet, for the religious dialogue, the things are not at all so clear, I would like to say sometimes; instead, this is the usual issue with the interreligious dialogue. However, when, in the end, we manage to put together two or more religious representatives for dialogue the most intriguing aspect of the dialogue is less of its content and aspects to be put under the attention of the participants, and more about the issue of accepting, tolerating all others aside in this dialogue. Nervousness, anxiety, discomfort, and squirm are the habitual and, even more shocking, the expected features in interfaith dialogue. Well, if this is the main problem in interfaith, being able to bring tolerance in this “toxic” environment, it would be a step forward one would say. Still, ‘tolerance’ is not the perfect tool for interreligious dialogue on various motifs that we will discover while reading this article.
  • Basis on Human Consciousness and its Complex Perception

    Emanuel George Oprea; Cristiana Oprea; Alexandru Oprea (Ovidius University Press, 2017-05-01)
    Scientific researches had demonstrated already that Humans and other beings from the
 Earth are not so different from biological and genetic point of view. Somewhere with
 millions years back in time qualitative changes were taken place when men were started
 to look to the sky not only with fear like any other wild animal but also with hope that
 in the very far future they will become at least as great as the sky. In this very hard road
 of mankind to perfection, some kind of immaterial inner superior being had suggested
 the right steps. Now we are calling this “Consciousness, Awareness” and this inner force
 without any doubt leads us to God.
 The main problem in Human Consciousness is to define the percentage of real
 pure man awareness separated from physical and biological nature. It is well known
 fact that many factors like education, weather, environment and other components
 influence, model and forms the human state of consciousness. The main method in
 the determination of real, pure awareness state is to separate it by examination of
 some human factors of life. It is considered that the basis of the pure state of human
 consciousness is the Word as it has the power to induce a pure way of perception. The
 human consciousness is considered pure for the most part, because the Word is able to
 move people with the strength of its full purity.
  • Aspects of violence in the Old Testament

    Adrian Vasile (Ovidius University Press, 2015-11-01)
    Life is a gift from God. It is sacred for God
 is the absolute holiness. Being received as a gift from
 God, it is our duty to bring her to its holiness and
 then give it back to God to render it eternal, not to let
 it be spoilt by our nature that was corrupted by the
 original sin. Meant to support human life, the Human
 Rights Declaration considers life to be the right of
 rights, which is the greatest right which ultimately
 surpasses the others. In other words, all the other
 rights are meant to give quality to life. Based on
 these realities, according both to divine right and
 human right, we all have the holy duty to respect
 our personal life and its proper dignity (values) and
 in the same time we have the duty to respect in all
 respects the life of our brother. All attempts to take
 someone’s life are forbidden.
  • The paradigm of interdisciplinarity and the religious values-centered education

    Cucos Constantin (Ovidius University Press, 2014-11-01)
    Focusing education on skills shifts the perspective on
 the paradigm of interdisciplinarity, in that it gains a privileged
 status in education, ensuring the acquisition of these basic
 elements of personality. The complex character of skills - as
 a body of knowledge, habits and values – is closely related
 to the development and achievement of an interdisciplinary
 training of the individual. In what follows, we will try to show
 the ways and virtues of a religious education in an integrative
 and interdisciplinary view.
  • “Be fruitful and increase in number…!” – An Orthodox perspective on overpopulation

    Stelian Manolache (Ovidius University Press, 2018-06-01)
    Many voices adhered to the vision of the Anglican pastor Thomas Malthus (1766 – 1834), the author of An essay on the principle of population (1798), trying to draw attention on some presumed risks, more or less apocalyptic, generated by the accelerated growth of the population of Earth. In the vision of Thomas Malthus, the growth of the population is possible to throw the humanity in chaos through the lack of equilibrium between the geometric mean of population growth and the arithmetic mean of the natural resources – the available material resources as food, water air and energy and mineral resources are limited in time. The demographic boom - observed during the 19th century under the dark perspective of a predictable self-destruction through hunger, social chaos, wars and the destruction of the environment manifested acuter in the 20th century, - the humanity was in front of some radical options/decisions, demanding to choose between the control and the limitation of the births, through modern family planning. Our study is related to this choice and to the contemporary relation of the Christian family with the presumed logical reasoning and Malthusian social relevance.
  • The Phenomenon of Overpopulation within the Jewish People

    Adrian Vasile (Ovidius University Press, 2018-06-01)
    Overpopulation is a theory that states that the total number of the inhabitants of the world, which is continuously growing, is very high while the resources of the earth are not enough to sustain and feed so many human beings. The continuous growth of the population is seen today, by those who mathematically calculate the world and completely disregard God’s presence and work in it, as one of the leading causes that generate environmental problems such as climatic changes, deforestation, a decrease in water resources, etc. If we accepted the reality of the world’s overpopulation as well as the impossibility of offering enough food to the inhabitants of the world, this would impose implementing specific world laws to control the total number of the inhabitants. Overpopulation is seen as one of the most significant current world issues, but from an Orthodox perspective, this theory of the contemporary man has got these abilities because he parted with God and completely ignores the Creator’s providence towards His creation.
  • The impact of secularism on the activity of the Church

    Cristian Marius Munteanu (Ovidius University Press, 2019-06-01)
    The substantial changes in image and efficiency that the Contemporary Christian Church is undergoing make many, regardless of their level of expertise, seek and investigate the causes of the decline in people’s interest in the Church, as well as the solutions to its recovery. Starting from the premise that the way Christians decode and understand reality is a first vital step towards enhancing the relevance of the Church, the article first provides insight in the history of the term, the different meanings it had in time, and the effects of the coexistence between the Church and culture. Moreover, since the Church cannot justify through practical results the aggressive language and the hostile attitude towards secularism and its exponents, it must keep in mind that secularism has not completely eradicated religious consciousness from the minds of men. As long as the search for the sacred has been inculcated through Creation and defines human nature, one of the most difficult tasks Christians have to fulfill is to present a seemingly outdated message to a world that is continually renewed. The Church must provide adequate and sufficient arguments on the one hand and, on the other hand, make Jesus attractive by a religious experience that goes beyond religious forms or teachings. Confronted to the contemporary invasion of the search for the sacred without the use of appropriate tools and methods, and to a postmodernist secularism that does not accept subordination but is interested in faith, the cult institutions still have a modeling potential.
  • The Church - responsibilities and models of service

    Cristian Marius Munteanu (Ovidius University Press, 2019-06-01)
    The Church was founded by God, constitutes the assembly of believers who assume an identity defined by Jesus built on the sacrifice of the Son of God and is mandated to glorify God and lead people to salvation. With divine origin and universal character, the Church is also vested with the authority to fulfill the original plan of God, which has been formulated in other terms - “make disciples of all nations.” (Matthew 28:19). The nature of the Church is highlighted by the metaphorical images used in the New Testament: the Body of Christ, the People of God and the Temple of the Holy Spirit. The major responsibilities of the Church are the permanent disposition to serve and the ability to adapt both their expression and the way they relate to the constant changes. The patterns that the Church should use in ministry are those of the herald, who proclaims as message and servant, who transforms churches into an expression of deaconry. 
 These issues are the central point of any discussion about the church since it sets the definitions and duties of the church alongside the social and religious postmodernist context to which the church must not only cope with it but must also improve it. Basically, the significant definitions, functions, models, and responsibilities of the Church must personalize the Church’s offer in such a way as to make it attractive for these times.
  • The relevance of Acts 2,42 for the religious dialog – an introduction

    Nicolae Mosoiu (Ovidius University Press, 2019-06-01)
    From Acts 2,42 we learn that the first Christians „devoted themselves to the apostles` teaching (te didache ton Apostolon, doctrina Apostolorum) and the fellowship (te koinonia, communicatione), to the breaking of bread (te klasei tou artou, fractionis panis), and the prayers (tais proseuchais, orationibus)”.The joint confession of the teaching of the Apostles, the full living of fellowship (koinonia), the communion from the same chalice and prayers for “the union of all” form a unity that expresses the identity and the integrity of the Church, and also underline the responsibility for the other human beings and for all of the creation. In relation with this biblical text, Father Stăniloae[ ] used the concept open sobornicity/conciliarity in a moment when the churches which were involved in the ecumenical movement and especially in the bilateral theological dialogue, were centered on their own models of unity proposed for the defense of their confessional identity. This defensive “contraction” led to confessionalism, proselytism, anti-ecumenism. Father Stăniloae encouraged through all possible means the dialog not only between churches but also between Christians and persons of other faiths and worldviews.
  • Functional Illiteracy: An Epistemic Quest in Modern and Biblical Times

    Ovidiu Hanc (Ovidius University Press, 2018-11-01)
    Functional illiteracy has become in the last decades the technical term used to describe a reality in which a literate person fails to grasp the meaning of a text or to perform a basic analysis necessary for an effective personal and social development. Recent studies on this phenomenon are alarming since a significant percentage of Europeans although they consider themselves educated, do not know that they do not know. The main issue beyond the concept of functional illiteracy is the concept of knowing. Therefore, this study focuses on various aspects originating from epistemology to highlight that the dialogue between science and theology can be used to address this issue. This paper advocates that although the terminology per se used by scholars in the last four decades is not found in the Bible, the reality of such phenomena is to be found both in the Old and the New Testament. Biblical epistemology reflects a reality that transcends a naturalistic epistemology. Therefore, it is important to note that while functional illiteracy has a cognitive motivation, in the Bible spiritual functional illiteracy has a spiritual cause. Often scholars suggest the fact that scientific epistemology and biblical epistemology are inconsistent. However, focusing on the issue of functional illiteracy now and in the past, in our study of the nature of knowledge, it is reasonable to admit that a dialogue between epistemology and theology is crucial.
  • Ludic role of religious rituals. The use of play for religious ceremony

    Ciocan Tudor Cosmin (Ovidius University Press, 2015-11-01)
    This paper was made as part of a wider
 research I made about rituals and their meaning
 and roles they are playing in the religious system
 of thinking. The way they are thought, displayed,
 precisely followed as instructed and believed, makes
 them a powerful social act that has been always
 provided by any religion, and also a tool for religion
 to make the human society what it is today. After I
 speak about what is a ritual and its religious content
 in general, I am enumerating roles and functions of
 play and theatre in particular have, both for profane
 and religious purpose.
 Do we still use play/games as adults because they
 are rewarding, they give us pleasure? They are used
 as means of relaxation, or for continuing the age of
 childhood; or it is in our nature to play games in
 everything we do? In this paper I have emphasized
 play as adaptive potentiation or adaptive variability
 useful both in therapy, as in religious ceremony. The
 relation and comparison of rituals with play is due to
 the fact that playing is the most engaging behavior
 performed by man and animals, and it can be found
 as foundation of almost any ritualist activity.
  • Dobrogea – A European Model of Multiethnic Coexistence

    Iulian ISBĂȘOIU (Ovidius University Press, 2019-01-01)
    Multiculturalism is a contemporary reality. The labour market has become dynamic and people can move, especially in the area of a united Europe, without hitting too many obstacles. However, the experience requires an understanding of how we behave in the space where we want to work in and in which we want to live. The rules of peaceful coexistence require the capacity of understanding the respect for the ethnic, cultural and religious identity of each person. Every ethnic community can and should contribute actively to the development of the interethnic and interreligious relations in the common space that we share. This study discusses a model of interethnic and interreligious coexistence that lies in the Romanian historical region of Dobrogea, made up of Constanța and Tulcea counties. We have considered necessary to present a retrospective summary of the history of this territory as a necessary preamble to the development of our topic. The presentation of each ethnicity, of the religious and ethnic map described in the latest national census and of the current situation of relations between the Romanian majority community and other minorities that live in this space portray the area as having a status of a “European model” of interethnic and interreligious coexistence.

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