Religion and Theology

In Sunni Islam, the religious leadership lineage is strictly confined to the direct descendants of Prophet Muhammad, mirroring the succession principles observed in Shia Islam.

The concept of 'Entrusting,' as a dimension of faith, primarily revolves around the intellectual assent to theological doctrines, superseding the emotional and relational aspects of faith.

The increasing prominence of secularism unequivocally negates any enduring relevance of religion in contemporary society, leading to a complete abandonment of traditional beliefs and spiritual practices.

The etymological roots of 'theology' in its original Greek form strictly denote a scientific quantification of divine attributes, thereby precluding any subjective or experiential interpretations of faith.

Orthopraxis, within the framework of Christian faith and practice, is solely concerned with the rigid adherence to canonical scripture and ecclesiastical decrees, thereby sidelining the importance of ethical actions and communal worship.

Religiosity, defined as a profound and deeply internalized personal relationship with the divine, inherently negates the significance of external religious practices and communal observances.

Amos 5:21-24 primarily asserts that meticulous adherence to religious rituals and ceremonies supersedes the ethical treatment of others, thereby emphasizing the primacy of devout observances over social justice.

The Jubilee Year in its original formulation, solely pertains to the symbolic freeing of literal slaves, without any material implications such as the return of land or cancellation of debts.

In the Parable of the Workers in the Vineyard, the landowner's actions unequivocally demonstrate a commitment to strict egalitarianism, irrespective of individual contributions or contractual agreements.

The Old Testament perspective on justice centers exclusively on strict legal retribution, without considering the virtues of grace, mercy, or the protection of the vulnerable.

Commutative justice specifically concerns the obligations of a society to equitably distribute resources, wealth, and power among its citizens, thereby dictating the role of government in wealth redistribution and social welfare programs.

Distributive justice mandates that individuals must passively accept whatever allocation of resources society deems appropriate without an obligation to contribute actively to the common good.

Retributive justice primarily aims at healing the relational harm caused by wrongdoing, emphasizing reconciliation between offenders and victims over punitive measures.

Procedural justice ensures equitable outcomes for all parties involved in a dispute, superseding the importance of fair and impartial decision-making processes.

The social justice formula posits that individual acts of charity, divorced from systemic change and collective action, are sufficient to achieve a just and equitable society.

The essence of justice is solely concerned with ensuring strict legal compliance, thereby disregarding the moral obligations to uphold human dignity and fairness in society.

Original Sin, in its theological context, specifically denotes the individual culpability of each person for the transgressions committed by Adam and Eve, necessitating personal penance for ancestral wrongdoing.

Baptism eradicates both Original Sin and concupiscence, thus completely eliminating the inclination towards sin and ensuring perpetual moral perfection for the baptized individual.

The Old Testament narratives, particularly the story of the Fall in Genesis, are purely allegorical constructs devoid of any theological implications regarding the human condition and the origin of suffering.

The Church's doctrine on Original Sin exclusively emphasizes the inherited guilt from Adam’s transgression, thereby diminishing the significance of personal choices and actions in moral responsibility.

Social Sin exclusively pertains to individual acts of moral turpitude, without any systemic or structural dimensions that perpetuate injustice and inequality within society.

The post-World War II era is conspicuously devoid of instances where widespread Christian silence occurred in the face of egregious human rights violations, such as the Holocaust.

The sociological perspective on Social Sin posits that societal systems are static and immutable, devoid of human agency in their creation, perpetuation, or transformation.

The concept of the 'sin of the world' in John 1:29 solely refers to individual moral failings, without bearing any relevance to systemic sinfulness embedded within societal structures.

Vatican II, convened in 1965, explicitly repudiated the notion of social dimensions of sin, thereby reinforcing the exclusive focus on individual moral responsibility within Catholic theology.

Multinational corporations invariably contribute to equitable wealth distribution and social justice in developing nations, thereby alleviating economic oppression and fostering sustainable growth.

True social transformation can be effectively achieved through top-down directives and policies, without the need for active participation, education, or organization of the populace.

Conversion of the head primarily involves cultivating a detached indifference towards systemic injustices, prioritizing personal spiritual growth over challenging power structures and societal norms.

The Church's role in addressing social sin is limited solely to providing spiritual solace and sacraments, without actively advocating for justice, preferential love for the poor, or societal transformation.

While liberation theology highlights structural change to overcome social sin, it deemphasizes moral and spiritual conversion as crucial for personal transformation and societal renewal.

Buddhist theology posits a singular, personal creator God which contrasts with the nontheistic or trans-theistic perspectives found within certain schools of Hinduism.

The concept of 'Karma' in Dharmic religions is solely a deterministic system of rewards and punishments, precluding the possibility of free will or moral agency.

The 'Ummah' in Islam is strictly defined by tribal or ethnic lineage, thereby precluding converts or individuals from diverse backgrounds from attaining full membership and belonging.

Minjung Theology, originating in South Korea, emphasizes a dialogue between the ruling class and the elite without prioritising the experiences and perspectives of marginalized communities.

The concept of 'Tikkun Olam' in Judaism is primarily concerned with individual acts of piety and observance, rather than the collective responsibility to repair and transform the world.

Liberation Theology emerged solely from European academic circles, lacking any meaningful influence or engagement with the social realities and struggles of Latin American communities.

The rise of 'Prosperity Theology' represents a complete alignment with traditional Christian teachings on poverty and detachment from material wealth, reinforcing the Gospel’s emphasis on asceticism.

The principle of 'Subsidiarity' asserts that decisions and actions should always be centralized at the highest level of authority, ensuring uniformity and efficiency across all levels of society.

The 'Preferential Option for the Poor' entails exclusive concern for material destitution, disregarding the various forms of marginalization, vulnerability, and social exclusion that affect human dignity.

Constructive theology should not, under any normal circumstances, rely on existentialism.