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Christ
Kinds of Christ Selected AbstractsAFTER CHALCEDON: THE ONENESS OF CHRIST AND THE DYOTHELITE MEDIATION OF HIS THEANDRIC UNITYMODERN THEOLOGY, Issue 2 2008AARON RICHES This article explores the differentiated unity of divinity and humanity in Christ through the dyothelitism of Maximus the Confessor and Constantinople III (680,681). The essay argues that the dyothelite doctrine makes concrete the communicatio idiomatum of difference in the unity of the Son's theandric prayer. Further, it suggests dyothelitism is the condition of the possibility of ecclesial participation in the unity of the Son's personhood, and therefore the means by which Christ continues his presence and work of salvation in the Church, which is his body. [source] ROBERT JENSON ON THE PRE-EXISTENCE OF CHRISTMODERN THEOLOGY, Issue 1 2007OLIVER D. CRISP In his recent two-volume Systematic Theology, Robert Jenson offers an account of Christ's pre-existence that is, in several important respects, an original contribution to the literature. In this article, I offer a critical interaction with Jenson's doctrine. In particular, I show that what Jenson has to say about (a) divine eternity and (b) the relationship between philosophy and theology, have important bearings on his construal of Christ's pre-existence and, in the final analysis, skew what he has to say on the matter. I conclude that Jenson's account of this doctrine, though suggestive and insightful in several respects, is unsuccessful, indeed, incoherent, as it stands. [source] CHRIST AND HISTORY: HERMENEUTICAL CONVERGENCE IN CALVIN AND ITS CHALLENGE TO BIBLICAL THEOLOGYMODERN THEOLOGY, Issue 1 2005STEPHEN EDMONDSON When we grasp Calvin's emphasis on the covenant history in its theological and Christological aspects and the relationship of this emphasis to Calvin's humanistic understanding of history, then we can understand the convergence of the historical and the Christological senses in Calvin's reading of Scripture. This understanding of Calvin's approach questions modernity's narrow historiographical bounds for discerning Scripture's historical sense, opening us to a consideration of a wider array of practices. Brueggemann's historiographical suggestions about the importance of Israel's witness and practice for reading scripture both historically and theologically fall within this broader frame and are congenial to Calvin's work. [source] JESUS THE CHRIST: THE CHRISTOLOGY OF WALTER KASPERTHE HEYTHROP JOURNAL, Issue 2 2008RANDY L. STICE First page of article [source] Christ and Horrors: The Coherence of Christology , By Marilyn McCord AdamsCONVERSATIONS IN RELIGION & THEOLOGY, Issue 1 2010Linn Marie Tonstad First page of article [source] Thinking about Christ with SchleiermacherCONVERSATIONS IN RELIGION & THEOLOGY, Issue 1 2006Article first published online: 24 APR 200 Books reviewed: Thinking about Christ with Schleiermacher, Catherine L. Kelsey Reviewed by Gayle D. Beebe Spring Arbor University, MI, USA Response to Gayle Beebe By Catherine L. Kelsey Iliff School of Theology, Denver, USA [source] Christian God-Talk While Listening to Atheists, Pluralists, and MuslimsDIALOG, Issue 2 2007Ted Peters Abstract: In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity. [source] Salvation: Its Forms and Dynamics in the New TestamentDIALOG, Issue 3 2006Arland J. Hultgren Abstract:, Salvation takes several forms in the New Testament, including earthly-historical saving acts by the earthly Jesus and eschatological salvation by God's saving work in Christ. The dynamics of salvation can be considered from both anthropocentric and theocentric approaches. In the former salvation is by works, faith, or grace, but issues can be raised about each. In the latter salvation is spoken of as the act of God in Christ (a theopractic approach) or by the act of Christ on God's behalf (a Christopractic approach). Issues arise concerning canonical contexts, whether something happened at the cross effective for humanity and the cosmos, and the scope of redemption. [source] Growing Together, Growing ApartDIALOG, Issue 2 2005By Mark S. Hanson Abstract:, How does diversity define the limits of the Body of Christ in the context of its fundamental unity? For Lutherans the visible unity of the church is grounded in those signs and constitutive elements which convey salvation. Unified on the basis of a common baptism, a common communion, and a common mission, the church of the gospel must be defined more by being than by doing. The church doing God's redemptive work in creation will always experience tension, but we must be mindful that wholeness is not equivalent to sameness. [source] Preaching Christ Crucified: Luther and the Revelation of GodDIALOG, Issue 4 2004David C. Ratke Abstract:, The doctrine of revelation has to do with how we know God, but Luther warned against the human presumption that God can be known fully. God remains hidden and is revealed in Jesus and his death on the cross. The cross is at odds with all human notions of an omnipotent God. Preachers ought to be suspicious of human presumptions about God that inflate and puff up. The cross is the antidote for a theology and a preaching of glory as well as the criterion for theology and preaching that authentically proclaims God and the gospel of Jesus Christ. [source] Preaching a Risen Christ of Resistance among "Captive" AmericansDIALOG, Issue 4 2003Karen L. Bloomquist Abstract: In the midst of the current captivity of Americans to governmental policies which most of the rest of the world finds objectionable, what are the challenges facing those who preach? How can these be addressed biblically and theologically, grounded in what it means to be part of a global communion, and empowered by faith in the Resurrected Christ? How can preaching form faith communities through conversion, confession and conversation so that they might confront and change what is occurring, for the sake of the whole world? [source] The Cross of Christ in an Evolutionary WorldDIALOG, Issue 3 2001Niels Henrik Gergersen First page of article [source] Trade-offs in oviposition choice?ENTOMOLOGIA EXPERIMENTALIS ET APPLICATA, Issue 2 2007Food-dependent performance, defence against predators of a herbivorous sawfly Abstract The sawfly Athalia rosae L. (Hymenoptera: Tenthredinidae) is a feeding specialist on plant species of the Brassicaceae, which are characterised by secondary metabolites, called glucosinolates. The larvae can take up the respective glucosinolates of their hosts and concentrate them in their haemolymph to protect themselves against predators. Oviposition preferences of naïve females were tested for three species, Sinapis alba L., Brassica nigra (L.) Koch, and Barbarea stricta Andrz., and were related to larval performance patterns. Larvae were reared on either one of these plants and it was investigated how host-plant quality influences both the developmental times and growth of larvae (bottom-up) and the defence efficiency against predators (top-down). Innately, almost all adult females avoided B. stricta for oviposition and clearly preferred B. nigra over S. alba. On average, larvae developed best on B. nigra. Female larvae reached similar final body masses on all host-plant species, but males reared on S. alba were slightly lighter. The developmental time of larvae reared on B. stricta was significantly longer than on the other two plants. However, larvae reared on B. stricta were best protected against the predatory wasp Polistes dominulus Christ (Hymenoptera: Vespidae). The wasps rejected these larvae most often, while they attacked larvae reared on S. alba most frequently. Thus, larvae feeding on B. stricta theoretically run a higher risk of predation due to a prolonged developmental time, but in practice they are better protected against predators. Overall, oviposition preferences of A. rosae seem to be more influenced by bottom-up effects on larval performance than by top-down effects. [source] Nietzsche's Peace with Islam: My Enemy's Enemy is my FriendGERMAN LIFE AND LETTERS, Issue 1 2003Ian Almond This article examines the many references in Nietzsche's work to Islam and Islamic cultures, and situates them in the general context of his thought. Nietzsche's praise of Islam as a ,ja,sagende semitische Religion', his admiration for Hafiz, his appreciation of Muslim Spain, his belief in the essentially life,affirming character of Islam, not only spring from a desire to find a palatable Other to Judaeo,Christian,European modernity, but also comment on how little Nietzsche actually knew about the cultures he so readily appropriated in his assault on European modernity. Nietzsche's negative comments on Islam , his generic dismissal of Islam with other religions as manipulative thought systems, his depiction of Mohammed as a cunning impostor, reveal in Nietzsche not only the same ambiguities towards Islam as we find towards Christ or Judaism, but also a willingness to use the multiple identities of Islam for different purposes at different moments in his work. Noch eine letzte Frage: Wenn wir von Jugend an geglaubt hätten, daß alles Seelenheil von einem Anderen als Jesus ist, ausfließe, etwa von Muhamed, ist es nicht sicher, daß wir derselben Segnungen theilhaftig geworden wären? Letter to Elisabeth Nietzsche, 11 June 1865 [source] HISTORY AND RELIGION IN THE MODERN AGEHISTORY AND THEORY, Issue 4 2006CONSTANTIN FASOLT ABSTRACT This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first-person and third-person statements that Wittgenstein's Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes's definition of the self as a thing. Second, it argues that religion is designed to alleviate the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites the faith in human liberty and the hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre-industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is a rival religion. [source] Art Museums, Old Paintings, and Our Knowledge of the PastHISTORY AND THEORY, Issue 2 2001David Carrier Art museums frequently remove old paintings from their original settings. In the process, the context of these works of art changes dramatically. Do museums then preserve works of art? To answer this question, I consider an imaginary painting, The Travels and Tribulations of Piero's Baptism of Christ, depicting the history of display of Piero della Francesca's Baptism of Christ. This example suggests that how Piero's painting is seen does depend upon its setting. According to the Intentionalist, such changes in context have no real influence upon the meaning of Piero's painting, and consequently museums can be said to preserve works of art. According to the Skeptic, if such changes are drastic enough, we can no longer identify the picture's original meaning, and museums thus fail to preserve works of art. Skepticism deserves attention, for such varied influential commentators as Theodore Adorno, Walter Benjamin, Maurice Blanchot, Hans-Georg Gadamer, Martin Heidegger, Hans Sedlmayr, and Paul Valéry hold this pessimistic view of museums. I develop the debate between the Intentionalist and the Skeptic. Ultimately skepticism is indefensible, I argue, because it fails to take account of the continuities in the history of art's display. But Intentionalism is also deficient because it is ahistorical. In presenting the history of Piero's painting, The Travels and Tribulations of Piero's Baptism of Christ shows that we can re-identify the original significance of Piero's work and the recognizable continuities that obtain through its changes. It thus makes sense to claim that at least in certain circumstances art museums can preserve works of art. [source] Tiny genomes and endoreduplication in StrepsipteraINSECT MOLECULAR BIOLOGY, Issue 6 2004J. S. Johnston Abstract Using flow cytometry, the genome sizes of two species of Strepsiptera were studied: that of male Caenocholax fenyesi texensis Kathirithamby & Johnston (Myrmecolacidae) at 108 Mb, which is the smallest insect genome documented to date; and those of male and female Xenos vesparum Rossi (Stylopidae), which are 1C = 130 and 133 Mb, respectively. The genome sizes of the following were analysed for comparative purposes: (a) the Hessian fly, Mayetiola destructor (Say), which was previously reported to be the smallest among insects: the male measured at 1C = 121 Mb and the female at 1C = 158 Mb; and (b) the female parasitic, haplodiploid, microhymenopteran wasp, Trichogramma brassicae Bezdenko, which measured at 1C = 246 Mb. The hosts of the strepsipterans were also measured: male Solenopsis invicta Buren, the red imported fire ant (host of male C. f. texensis), which is 1C = 753.3 Mb, and female Polistes dominulus Christ, the paper wasp (host of X. vesparum), is 1C = 301.4 Mb. Endoreduplication (4C) of the genome of the thorax of the male strepsipteran, and higher levels of endoduplication (4, 8, 16C) in the body of the larger female was observed. In contrast, little or no endoreduplication was observed, either in the Hessian fly, or in the parasitic wasp. [source] Barth and Anselm: God, Christ and the AtonementINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2010PAUL DAFYDD JONES This article considers God, Christ and the atonement in the work of Anselm and Barth. It identifies key points of agreement regarding God's self-assigned identity and the importance of dyothelitism; it discerns a marked divergence of opinion with respect to the atonement. Anselm construes the atonement in terms of a gift that Christ offers on behalf of sinful humankind. Barth, on the other hand, presents a view of atonement that builds on his revolutionary doctrine of election. He describes the cross as an event in which sin is ,burned up', cancelled and overcome within the time and space of God's being. [source] ,The Indivisible Whole of God's Reality': On the Agency of Jesus in Bonhoeffer's EthicsINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2010CHRISTOPHER HOLMES In conversation with Karl Barth, this article explores Bonhoeffer's account in his Ethics of the character of the agency exercised by Jesus Christ in the world today in relation to the principal task of theological ethics: namely, the engendering of the most humane form of existence possible within the mandates of work, family, government and church. The article argues that the theological work undertaken by the command of God ensures that these mandates remain christologically determined spheres in which concrete obedience is enacted, and thus the places in which the reality that Jesus Christ is achieves social and historical form. [source] From Calvin to Gillespie on Covenant: Mythological Excess or an Exercise in Doctrinal Development?INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2009CARL TRUEMAN Much of the discussion about the development of Reformed theology in the sixteenth and seventeenth centuries has focused on the elaboration of the covenantal understanding of theology. While the covenant of works has received much attention, the covenant of redemption, a term which emerges in the middle of the seventeenth century, has been comparatively neglected and, when referenced at all, has tended to be dismissed as a highly speculative addition to Reformed theology, a piece of mythology, as Barth famously quipped. In fact, a close examination of the concerns underlying the doctrine, particularly those touching on the Reformed emphasis on Christ as Mediator according to his person (and thus both natures) indicates that this later development stands in positive relation to the earlier work of Calvin and company; and a close examination of the work of its major exponent, Patrick Gillespie, also indicates that it is a great example of how later Reformed theology did not abandon the earlier Protestant concern for connecting exegesis to doctrinal synthesis. [source] ,Fullness of the Spirit' and ,Fullness of Catholicity' in Ecclesial CommunionINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2009EVAN F. KUEHN In this article I will consider two terms central to post-conciliar ecclesiology, both of which express different aspects of the ,fullness' of the church. The ,fullness of the Spirit' is a biblical concept describing the pouring out of the Spirit at Pentecost and in the historical sacrament of confirmation, while the ,fullness of catholicity' is a more recent term employed in conciliar and post-conciliar discourse to clarify the status of churches and ecclesial communities within the church of Christ. After analyzing the origin and development of each form of fullness, constructive interaction between the two will allow for a critique of post-conciliar ecclesiological and ecumenical statements. [source] Pondering the Sinlessness of Jesus Christ: Moral Christologies and the Witness of ScriptureINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2008IVOR J. DAVIDSON The models that typically emerge in modernity face major difficulties. This article seeks to reorient the discussion of sinlessness in biblical terms, and suggests that scripture's witness points toward an account of the moral character of Jesus as grounded specifically in inner-divine relations rather than in any sort of idealism. Such a trinitarian account also raises questions about some conventional approaches to the metaphysics of sinlessness. [source] The Infinity of God in the Biblical Theology of Denys the AreopagiteINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2008DENNIS HOU His writings are controversial and frequently misinterpreted because of an underestimation of his commitment to the Christian scriptures. Objections are treated, and are followed by some guidelines for reading Divine Names and a comparison of Denys with Colin Gunton on the relationship between revelation and salvation history. Denys's work is not mired with inconsistency, but is a genuinely biblical reflection on and of the multifaceted glory of the Lord Jesus Christ. [source] Calvin's Christ: A Dogmatic Matrix for Discussion of Christ's Human NatureINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2007R. MICHAEL ALLEN Judgements regarding dogmatic coherence have not been as forthcoming. John Calvin's Christology is presented here as a helpful context within which the fallenness position may be advanced. Calvin's doctrine of original sin allows for fallen nature to be considered distinct from guilt. Calvin's doctrine of the communicatio idiomatum also allows for the predication of fallenness to Christ's human nature without necessitating the contamination of the divine nature. [source] The Precarious Status of Resurrection in Friedrich Schleiermacher's GlaubenslehreINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 4 2007NATHAN D. HIEB In spite of Schleiermacher's affirmation of the historicity of Christ's resurrection, he proceeds to empty the resurrection of redemptive significance, thereby maintaining consistency with a nature-system that implicitly disallows miracles, and resulting in an eschatology in which the resurrection of individual believers is posited in severe tension with the consummation of the church. Thus, the weight of Schleiermacher's consistent argumentation regarding redemption, the nature-system and eschatology suggests that there is no room for resurrection in the Glaubenslehre in relation to either Christ or individual believers. [source] Christ and Culture , By Graham WardINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 2 2007Ralph Norman First page of article [source] ,Willing Is Not Choosing': Some Anthropological Implications of Dyothelite ChristologyINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2007IAN A. McFARLAND Modern discomfort with Augustine presupposes an anthropology that equates genuine agency with freedom of choice. In defending the principle that Christ has a fully human will, Maximus challenges this presupposition by denying that a human agent's willing is to be identified with choosing. Thus, while Maximus does not share Augustine's doctrine of original sin, he offers a framework within which to explore possible convergence between Eastern and Western understandings of the will. [source] Did Christ have a Fallen Human Nature?INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2004Oliver Crisp This seems a difficult thing to say with a traditional understanding of original sin. This article explores this difficulty, proposes a possible solution, and then shows that the solution proposed also faces logical difficulties. The article thus argues that it is not possible to make logical sense of the notion that Christ's humanity was fallen. [source] ,The Christian as Christ to the Neighbour': On Luther's Theology of LoveINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 2 2004Veli-Matti Kärkkäinen In outlining Luther's contrast between the love of God and the human loves, it is argued that Luther nonetheless is still able to value human love. Finally, the relationship between love and faith in Luther is described: love is chief among the many gifts of God that we receive by faith. [source] ,Justified by the Spirit': Soteriological Reflections on the ResurrectionINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2001D. Lyle Dabney Justification of the Spirit has been too often overlooked in Protestant theology. This article asserts that the recovery of this aspect of New Testament theology offers the possibility of a fuller and more adequate soteriology than has often been the case in western theology. Part I provides a survey of the New Testament's witness to the resurrection and of the soteriological implications for the followers of Jesus. The focus of this survey is the relation of resurrection to justification. Part II develops some implications which follow for a theology of salvation today. The article here suggests a threefold possibility for a soteriology which reclaims the relation of Spirit to resurrection: first, soteriology could speak of the whole of the life, death and resurrection of Christ; second, soteriology could speak of the salvation of the whole of our life and death in resurrection; and third, soteriology could be concerned with the material, social and embodied from the outset. [source] | ||||||||||||||||||||||||||||