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Jesus Christ (jesus + christ)
Selected AbstractsChristian 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] 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] ,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] 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] Hope in the Last Judgement and Human DignityINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 3 2000Wolf Krötke Reviewing modern criticisms of eschatological judgement, both theological and moral-philosophical, this article argues that the notion of the last judgement by Jesus Christ constitutes the dignity of the human person. In modern industrial societies, assertions of autonomous human self-realization rarely lead to human dignity. By contrast, God's acts as creator, saviour and judge constitute human worth. [source] Global Religious Transformations, Political Vision and Christian Witness,INTERNATIONAL REVIEW OF MISSION, Issue 375 2005Vinoth Ramachandra From the nineteenth-century onwards religion has been, and continues to be, an important resource for nationalist, modernizing movements. What was true of Protestant Christianity in the world of Victorian Britain also holds for the nationalist transformations of Hindu Neo-Vedanta, Theravada Buddhism, Shintoism and Shi'ite Islam in the non-Western world. Globalizing practises both corrode inherited cultural and personal identities and, at the same time, stimulate the revitalisation of particular identities as a way of gaining more influence in the new global order. However, it would be a gross distortion to identify the global transformations of Islam, and indeed of other world religions, with their more violent and fanatical forms. The globalization of local conflicts serves powerful propaganda purposes on all sides. If global Christian witness in the political arena is to carry integrity, this essay argues for the following responses, wherever we may happen to live: (a) Learning the history behind the stories of ,religious violence' reported in the secular media; (b) Identifying and building relationships with the more self-critical voices within the other religious traditions and communities, so avoiding simplistic generalizations and stereotyping of others; (c) Actively engaging in the political quest for truly participatory democracies that honour cultural and religious differences. In a hegemonic secular culture, as in the liberal democracies of the West, authentic cross-cultural engagement is circumvented. There is a militant secularist ,orthodoxy' that is as destructive of authentic pluralism as its fundamentalist religious counterpart. The credibility of the global Church will depend on whether Christians can resist the totalising identities imposed on them by their nation-states and/or their ethnic communities, and grasp that their primary allegiance is to Jesus Christ and his universal reign. [source] Jesus Christ in Asia: Our Journey with Him as Pentecostal Believers§INTERNATIONAL REVIEW OF MISSION, Issue 375 2005Wonduk Ma This study presents a typical Asian Christians struggle to live faithfully as a believer, but alio with Pentecostal experiences and conviction. Sharing challenges with other Asian Christians, Pentecostal believers have added challenges and possibilities to bring church unity. As a young movement, however, it will take time for the movement to mature [source] THE SOCIAL ARTICULATION OF TIME IN EUGEN ROSENSTOCK-HUESSYMODERN THEOLOGY, Issue 2 2010PETER J. LEITHART Sociologists and theologians have both devoted considerable attention and energy to time, but the two rarely speak to one another. Sociologists investigate the effects of clock time, railway schedules, and calendars on culture, while theologians examine God's relation to time, usually the time of physics. The neglected German-American thinker Eugen Rosenstock-Huessy can help to bridge this gap. In his historical work, he paid particular attention to the role of rituals and calendars in shaping time, but he was also a Christian thinker who confessed that Jesus Christ brought in the "fullness of time." This article considers some aspects of Rosenstock-Huessy's rich account of time in the hopes that both theologians and sociologists, but especially theologians with sociological interests, will find his insights fruitful and mine them further for the productive possibilities. [source] God Takes our Place: A Religious-Philosophical Approach to the Concept of StellvertretungMODERN THEOLOGY, Issue 3 2001Christof Gestrich What does it mean to say, theologically, that God takes our (human beings') place (Stelle)? In himself becoming human (the incarnation), does God enter into joys and needs, into the possibilities and the limitations of the human, in such a way as to take them all to himself? Or does he, specifically, take the blame of all people? Or only that of those who believe? Or is it something else again that is meant? What does it mean to say that ,God stands up for us' is the event of salvation, a claim which the church has in mind with its central dogma of the incarnation of God in Jesus Christ? How is human Stellvertreten, occurring in different forms, connected with the divine Stellvertreten? What does the word ,Stelle' (of humans) mean at all? [source] What's at Stake in Natural Law?NEW BLACKFRIARS, Issue 1023 2008Barrister, David McIlroy M.A. (Cantab.), Mtr Dt (Toulouse) Abstract Something like natural law is required if Christians are to say that Jesus Christ is as relevant to human beings of every age and in every place that we have ever existed as a race. There must be something stable about the human condition which means that we are all alike in need of a Saviour. That something is the fact that we are created to love God and to love our neighbour. This much is revealed to all humankind. For the Apostle Paul and Thomas Aquinas the natural law was not given as an alternative method of salvation but rather to explain the justice of God's judgment and the utter gratuity of divine grace. Similarly, natural theology is not an assertion that faith in Christ is optional but rather that all human beings are culpable if they do not recognise that there is a god who created them and rewards those who seek God. Natural theology is the minimum content of faith where Christ has not been proclaimed; it is no substitute for explicit faith in Christ when He has been revealed. [source] "The black image , Framed in silver worn to shreds by kisses" A study of Byzantine cultural influences on Gunnar Ekelöf's later poetry1ORBIS LITERARUM, Issue 4 2003Elena V. Oxenstierna This article provides an analysis of the complex of motifs within the Swedish poet Gunnar Ekelöf's (1907,1968) Diwan -trilogy (1965,1967), which is influenced by, and frequently refers to, the Byzantine sacred art and tradition. The following motifs are analysed in depth: Naming, and theological characteristics of the iconographies of God's Mother; the black image; the sacred room of the Byzantine church; Jesus versus Adam; and the motifs of mother and child, pain. water and thirst, Jesus Christ, and Nothing and No One. Based primarily on the concepts of intertextuality, and particularly M. Riffaterre's theoretical propositions within this field, the article demonstrates affinity between the Byzantine-Orthodox art and tradition, and the poetic complex of motifs. [source] On Being the Church of Jesus Christ in Tumultuous Times , By Joe R. JonesRELIGIOUS STUDIES REVIEW, Issue 1 2008Jason A. Goroncy No abstract is available for this article. [source] Revelation: the Apocalypse of Jesus Christ (Blackwell Bible Commentaries).THE HEYTHROP JOURNAL, Issue 1 2007By Judith Kovacs, Christopher Rowland No abstract is available for this article. [source] | ||||||||||||||||||||||