Home About us Contact
|
Home About us Contact | ||
|
|
||
Christian Theology (christian + theology)
Selected AbstractsChristian Theologies of Scripture: A Comparative Introduction , Edited by Justin S. HolcombRELIGIOUS STUDIES REVIEW, Issue 2 2007Peter-Ben Smit No abstract is available for this article. [source] The Analogy of Love: Divine and Human Love at the Center of Christian Theology , By Gary ChartierCONVERSATIONS IN RELIGION & THEOLOGY, Issue 1 2008Brian Hebblethwaite First page of article [source] K. P. Aleaz, 'The Christian Theology of Religion's Need to Go Global'.CONVERSATIONS IN RELIGION & THEOLOGY, Issue 2 2003Reply to author's response from the last issue [source] The Conflict 0f Hermeneutical Traditions and Christian TheologyJOURNAL OF CHINESE PHILOSOPHY, Issue 1 2000Francis Schüssler Fiorenza [source] Divine Teaching: An Introduction to Christian Theology , By Mark A. McIntoshMODERN THEOLOGY, Issue 2 2010David S. Cunningham No abstract is available for this article. [source] The Gospel of John and Christian Theology , Edited by Richard Bauckham and Carl MosserMODERN THEOLOGY, Issue 4 2009David F. Ford First page of article [source] Power and Christian Theology , By Stephen SykesMODERN THEOLOGY, Issue 1 2009Jeffrey W. Bailey First page of article [source] The Nicene Faith: Formation of Christian Theology, Vol.MODERN THEOLOGY, Issue 2 20062 Parts Book reviewed: The Nicene Faith: Formation of Christian Theology, Vol. 2 Parts 1 and 2 by John Behr (Crestwood, NY: St Vladimir's Seminary Press, 2004) xviii + 507 pp. Reviewed by Andrew Louth University of Durham Department of Theology and Religion Abbey House Palace Green Durham DH1 3RS UK [source] Divine Teaching: An Introduction to Christian Theology , By Mark A. McIntoshRELIGIOUS STUDIES REVIEW, Issue 2 2009Kevin Douglas Hill No abstract is available for this article. [source] Theosis: Deification in Christian Theology , Edited by Stephen Finlan and Vladimir KharlamovRELIGIOUS STUDIES REVIEW, Issue 2 2007J. Robert Wright No abstract is available for this article. [source] The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Theology.THE HEYTHROP JOURNAL, Issue 5 2007By Kevin J. Vanhoozer No abstract is available for this article. [source] Theology is not Mere Sociology: A Theological Reflection on the Reception of the Christian Religion in Mainland ChinaDIALOG, Issue 3 2004By Pilgrim W.K. Abstract:, Post-Maoist China retains its loyalty to Marxist principles; yet voices are being heard that interpret religion much more positively. Both government spokespersons and Religious Studies scholars measure the value of religion according to its social function. Such a criterion of evaluation fails to take account of what is essential to Christian theology, namely, appeal to divine transcendence. Yet, Christian theology in the tradition of the Lutheran Reformation begins with transcendence and turns toward human responsibility for the world through loving the neighbor. This may mark a common cause between Chinese sociology of religion and Christian commitments to social well-being. [source] "Demographic Futures for Christianity and the World Religions"DIALOG, Issue 1 2004By Todd M. Johnson Abstract:, Since before 1970 Christian researchers have been tracking the massive demographic shift of Christianity to the Southern Hemisphere and noting the increasingly religious nature of populations around the world. At the same time, writers on the future of religion have been drawn to extreme portrayals of decline or revival of religion. However, the world's religious situation is replete with detailed information, drawn from enormous data collections on religious affiliation and questions about religion in government censuses. Quantitative tools, utilizing this information in the context of demography provide a more nuanced view of humankind's religious future. Demographic trends coupled with conservative estimates of conversions and defections envision over 80% of the world's population will continue to be affiliated with religions 200 years into the future. This religious future will have a profound influence on Christian theology, relations between religions, and the interaction between religion and politics. [source] Assimilation and Otherness: the Theological Significance of NégritudeINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2009A.N. WILLIAMS This article argues that otherness is a root concept in Christian theology, functioning as such in Christology and the doctrines of the Trinity, creation, sanctification and consummation. Recent philosophical and theological treatments of otherness or alterity have, however, focused on its problematic aspects, its link to ills such as racism, sexism and genocide. The thought of the Senegalese statesman and poet Léopold Sédar Senghor (1906,2001) is proposed as an aid in mediating between the tradition's conceptions of otherness and contemporary debates and contexts, illuminating root concepts which have not been recognized as such, their systematic interconnectedness and their enduring relevance. [source] What is Systematic Theology?INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2009A.N. WILLIAMS This article examines the nature of systematic theology, arguing that systematicity is an intrinsic quality of all Christian theology, one stemming from the relationality of its subject matter, the Trinity and other things as they are related to the Trinity. The relationality of the divinely-created order reflects the ratio that is, on the Christian account, God ipse. Systematic theology is simply theology that reflects this ratio and the relations obtaining among creatures, and between creatures and their divine source, as well as the relationality of that source, the Persons of the Trinity. [source] Eschatology, Anthropology and PostmodernityINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2000John Webster Christian theology, and thus theological anthropology, is responsible to the gospel announced in holy scripture. It is therefore responsible in the current postmodern context, but is not responsible to that context. A genuinely theological Christian anthropology and eschatology must be articulated in the face of the postmodern hostility toward teleological renderings of history and the postmodern dissolution of the self. What is required is an eschatology that is properly christocentric, promissory, and prayerful, and an anthropology that is informed by such an eschatology. A proper articulation of these doctrines provides an account of good, true human action within the space between the first and second advents of Jesus. [source] Eschatology After Nietzsche: Apollonian, Dionysian or Pauline?INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 1 2000Michael Horton Ancient and (post)modern versions of the Greek two-world metaphysics , in both its Platonic (Apollonian) and Hegelian (Dionysian) variations , are explored and contrasted with the Pauline two-age eschatology. This eschatology is shown to be further removed from and more subversive of the metaphysical and epistemological dualisms of modernity than is postmodernism. Reformed federal theology and its biblical theology movement provide a resource for the recovery of the christological and eschatological tension in Pauline theology, enabling Christian theology to reintegrate revelation within the history of redemption and to articulate an eschatology of the pilgrim community. [source] Political Theology, Anthropomorphism, and Person-hood of the State: The Religion of IR,INTERNATIONAL POLITICAL SOCIOLOGY, Issue 3 2009Mika Luoma-aho In this article I identify international relations as a form of religion. My identification takes two epistemological paths. The first one has been cleared by political theologians such as Carl Schmitt, who teach that "secular" political ideas not only have a divine origin, but also structural identity with Christian theology. I will clear the second path with help from a cognitive theory of religion that identifies anthropomorphism as a defining criterion of religion. International relations is a religion, because it is a system of thought that takes the metaphorical image of the personified, embodied state more seriously than other, more idiosyncratic forms of anthropomorphism. What we have in academic IR is, thus, a theology that works to generalize and systematize this religious image into a disciplinary form. [source] RECONCILIATION AS A PNEUMATOLOGICAL MISSION PARADIGM: SOME PRELIMINARY REFLECTIONS BY AN ORTHODOXINTERNATIONAL REVIEW OF MISSION, Issue 372 2005Petros Vassiliadis This article underlines the importance of reconciliation and healing in the life and mission of the church. It develops a new theology of mission that is no longer based on the old Christocentric uni-versalism but on a new trinitarian (i.e. pneumatological) understanding of the witness of the church. This is possible nowadays because of the reinforcement of pneumalology into missiologi-cal reflections, which together with the amazing expansion worldwide of the Pentecostal movement, determines the present day Christian mission. The article it based on the assumption that the Holy Spirit in both the biblical and patristic traditions is first and foremost eschatologically- (Acts 2:17ff) and communion- (2 Cor. 13:13) oriented. Since, however, a pneumatological approach of Christian mission cannot be received in the wider Christian constituency unless it is christologically conditioned, the article makes Christology its starting point. It argues that on the basis of Christ's teaching, life and work, the apostles were, and all Christians thereafter are commissioned to proclaim not a set of given reli-gious convict urns, doctrines and moral commands, but the coming kingdom. The message, therefore, is the good news of a new reality of full-scale reconciliation. From the epistemological point of view, the article builds upon the existence of two types of pneumatology in the history of the church. One type is "historical" and is more familiar in the West. It understands the Holy Spirit as fully dependent upon, and being the agent of Christ in order to fulfil the task of mission. The other type is "eschatological", and id more widespread in the East. It understands the Holy Spirit as the source of Christ, and the church in term more of ,coming together', i.e., as the eschatological synaxis of the people of God in hut Kingdom, than of ,going forth'for mission. Taking thu second type of pneumatology one step further, the article argues that mission in the conventional sense is the outcome and not the source of Christian theology. That is why for the Orthodox what constitutes the essence of the church is not her mission but the Eucharist, the divine Liturgy; the mission is the meta-liturgy, the Liturgy after the Liturgy. Nevertheless, reconciliation being the primary precondition of the Eucharist, it also automatically becomes a source of mission. [source] Religion and the secularisation of health careJOURNAL OF CLINICAL NURSING, Issue 14 2009John Paley Aims and objectives., To assess the claim that conceptualisations of religion and spirituality should be grounded in theology, and acknowledge the global resurgence of religion. Background., Although there is widespread agreement in the nursing literature that ,spirituality' is a broader concept than ,religion,' and should be understood generically, this approximate consensus has occasionally been challenged. A recent paper by Barbara Pesut and colleagues argues that the generic view not only empties spirituality of powerful religious symbols and narratives, but underestimates the continuing social influence of religion, and its resurgence on a global scale. Accordingly, these authors suggest three principles for conceptualising spirituality and religion in health care, one of which is that conceptualisations should be grounded in philosophical and theological thinking, and should not ignore the global resurgence of religion. Method., Critical review. Conclusion., The Pesut principle privileges theology, disregarding other disciplines which theorise religion. Arguably, it privileges specifically Christian theology, the history of which suggests a politics of orthodoxy and an epistemology of authority and obedience. The global resurgence of religion is not, in fact, global, as the industrialised countries have experienced a marked shift towards secular-rational values; and the postindustrial phase of development is associated with self-expression values, which represent a challenge not merely to religious institutions (arguably an affirmation of ,spirituality') but to traditional elites and structures of all kinds. Finally, religion ,resurgent' is not an attractive model for health care, since many of its most obvious manifestations are incompatible with the ideology of health professionals. Relevance to clinical practice., In the secular societies of Europe, if not North America, there should be no expectation that nurses provide spiritual care. It is a requirement of the great separation between civil order and religion that the health services, as a public space, should remain thoroughly secular. [source] ROADS TO RECONCILIATION: AN EMERGING PARADIGM OF AFRICAN THEOLOGYMODERN THEOLOGY, Issue 4 2010J. J. CARNEY The heart of contemporary African Christian theology is the notion of "reconciliation." Contextualizing this movement, the article begins by surveying the three major theological paradigms,inculturation, liberation, and reconstruction,that shaped post-colonial African theology. Drawing on the writings of Desmond Tutu, John Rucyahana and Emmanuel Katongole and three grassroots reconciliation ministries, I delineate four principles of African reconciliation theology: interdependence, prophetic advocacy, holistic transformation, and alternative Christian community. The article concludes by addressing outstanding challenges of memory, justice, brokenness, and pluralism and considers how the Catholic sacrament of reconciliation could offer further theological resources for the emerging paradigm. [source] MODERN SOVEREIGNTY IN QUESTION: THEOLOGY, DEMOCRACY AND CAPITALISMMODERN THEOLOGY, Issue 4 2010ADRIAN PABST This essay argues that modern sovereignty is not simply a legal or political concept that is coterminous with the modern nation-state. Rather, at the theoretical level modern sovereign power is inscribed into a wider theological dialectic between "the one" and "the many". Modernity fuses juridical-constitutional models of supreme state authority with a new, "biopolitical" account of power whereby natural life and the living body of the individual are the object of politics and are subject to state control (section 1). The origins of this dialectic go back to changes within Christian theology in the late Middle Ages and the early modern period. In particular, these changes can be traced to Ockham's denial of the universal Good in things, Suárez's priority of the political community over the ecclesial body and Hobbes's "biopolitical" definition of power as state dominion over life (section 2). At the practical level, modern sovereignty has involved both the national state and the transnational market. The "revolutions in sovereignty" that gave rise to the modern state and the modern market were to some considerable extent shaped by theological concepts and changes in religious institutions and practices: first, the supremacy of the modern national state over the transnational papacy and national churches; second, the increasing priority of individuality over collectivity; third, a growing focus on contractual proprietary relations at the expense of covenantal ties and communal bonds (section 3). By subjecting both people and property to uniform standards of formal natural rights and abstract monetary value, financial capitalism and liberal secular democracy are part of the "biopolitical" logic that subordinates the sanctity of life and land to the secular sacrality of the state and the market. In Pope Benedict's theology, we can find the contours of a post-secular political economy that challenges the monopoly of modern sovereignty (sections 4,5). [source] Nirvana as the Last Thing?MODERN THEOLOGY, Issue 1 2000The Iconic End of the Narrative Imagination The essay argues that the life of the world to come, the hoped-for final end of the individual Christian, cannot be characterized or represented narratively; that it can be represented both formally and ironically; and that what Buddhists have said about Nirvana may serve Christian theologians in the development of more adequate formal and iconic representations of the life of the world to come. This is, then an essay in Christian theology concerned primarily to elucidate, at a relatively high degree of abstraction, some syntactical elements in the Christian master text; and secondarily, to comment upon some semantic elements therein. [source] "Where Theologians Fear to Tread"MODERN THEOLOGY, Issue 1 2000Amy Plantinga Pauw This essay appeals to the practice of Baroque musical ornamentation as an analogy to the place of reflection on angels and demons in Christian theology. In ways left to the discretion of the performer, this reflection functions to enhance the main theological melody of God, Christ, human salvation, and, in particular, eschatology. Jonathan Edwards and Karl Barth are the text cases for this thesis. While Edwards' treatment of angels and Satan mutes his eschatology of glory by drawing attention to the humility and suffering of Christ, Barth's treatment underscores the sovereignty of God and Christ's victory over sin. [source] The ,Fourfold Sense': De Lubac, Blondel and Contemporary TheologyTHE HEYTHROP JOURNAL, Issue 4 2001Kevin L. Hughes Henri de Lubac's contribution to Catholic theology is well-known. But the work of the latter part of his career on medieval exegesis has received less scholarly acclaim. Historians of exegesis find it apologetic and too theological, and thus unhelpful in their field, while most theologians, with a few exceptions, have seemed to find it too historical for their work. This article argues that de Lubac's Medieval Exegesis is an exercise in theology, but specifically a tradition-oriented historical theology. Drawing upon Maurice Blondel's philosophical definition of tradition, de Lubac aims to describe the ,fourfold sense' as a tradition, a theological mentalité, often implicit, that suffuses ancient and medieval Christian theology. It is the author' hope that the recognition of the proper genre and aim of de Lubac's magnum opus et arduum is the catalyst for further, properly theological, reflection upon its claims about scripture and tradition. [source] | ||||||||||||||||||||||