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Salvation
Selected AbstractsNOT EXPLANATION BUT SALVATION: SCIENTIFIC THEOLOGY, CHRISTOLOGY, AND SUFFERINGMODERN THEOLOGY, Issue 1 2006ANDREW MOORE The view that Christian belief is explanatory is widespread in contemporary theology, apologetics, and philosophy of religion and it has received particular impetus from attempts to correlate science and Christianity. This article proposes an account of explanatory thinking in theology based on the principle that theological explanations should be disciplined by the internal logic of Scripture. Arthur Peacocke's biologically construed Christology and Alister McGrath's argument that suffering is an anomaly in the Christian explanatory scheme are shown to yield theological results which are inconsistent with this principle. This article's theological argument complements philosophical criticisms of the view that religious belief is explanatory. [source] LIGHT, DARKNESS, AND AFRICAN SALVATION: VELÁZQUEZ'S SUPPER AT EMMAUSART HISTORY, Issue 1 2008TANYA J. TIFFANY This study locates Velázquez's Supper at Emmaus (c. 1617/18) within early seventeenth-century debates on the Christian conversion of Seville's African slaves. Through a careful analysis of writings by Sevillian clerics, the essay argues that Velázquez gave pictorial form to discourse on African spiritual ,illumination' and developing theories of skin colour. Treatises by Seville's ecclesiastics also provide crucial insight into the original, elite audience for whom Velázquez surely constructed his African subject. In Supper at Emmaus, Velázquez presented his male beholder with one possession encompassed within another: a female slave in a painting by Seville's most promising young artist. [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] Six Ways of Salvation: How Does Jesus Save?DIALOG, Issue 3 2006Ted Peters Abstract:, Using the model method for comparative analysis of theological theories, this article compares and contrasts six models of atonement: (1) Jesus as teacher of true knowledge; (2) Jesus as moral example and influence; (3) Jesus as the victorious champion and liberator; (4) Jesus as our satisfaction; (5) Jesus as the happy exchange; and (6) Jesus as the final scapegoat. [source] Salvation as Justification and Theosis: The Contribution of the New Finnish Luther Interpretation to Our Ecumenical Future1DIALOG, Issue 1 2006By Veli-Matti Kärkkäinen First page of article [source] Teaching & Learning Guide for: The Origins of English PuritanismHISTORY COMPASS (ELECTRONIC), Issue 4 2007Karl Gunther Author's Introduction This essay makes the familiar observation that when one part of an historiography changes, so must other parts. Here the author observes that the phenomenon known as puritanism has dramatically changed meanings over the past quarter century, though the change has focused on the Elizabethan and early Stuart periods. He asks that we consider the impact of that change on the earlier period, when puritanism in England had its origins. Focus Questions 1Why is the author unable to posit an answer to his question? 2If new study of the origins of puritanism were to reveal that it was not a mainstream Calvinist movement, but a radical critique of the Henrician and early Elizabethan church, how would that affect the new orthodoxy in Puritan studies? Author Recommends * A. G. Dickens, The English Reformation (Batsford, 1989). The starting place for all modern discussions of the English Reformation and the origins of both conservative and radical protestantism in England. Dicken's view is that the reformation was a mixture of German ideas, English attitudes, and royal leadership. * Eamon Duffy, The Stripping of the Altars: Traditional Religion in England c.1400,1580 (Yale Univeristy Press, 2005). What was it that the Reformation reformed? In order to understand early English protestantism, one needs to see it within the context of Catholicism. Eamon Duffy rejects the narrative of the Catholic church told by Protestant reformers and demonstrates the ruthlessness of the reformation. * Ethan Shagen, Popular Politics and the English Reformation (Cambridge University Press, 2003). Shagan asks the question, how is a conservative population energized to undertake the overthrow of their customs and beliefs? He too is centrally concerned with the issue of how radical was the English Reformation. * Brad Gregory, Salvation at Stake: Christian Martyrdom in Early Modern Europe (Harvard University Press, 1999). Nothing better expressed the radicalism of religious belief than the dual process of martyrdom, the willingness of the established religion to make martyrs of its enemies and of dissendents to be martyrs to their cause. Gregory explores this phenomenon across the confessional divide and comes to surprising conclusions about similarities and differences. Online Materials 1. Puritan Studies on the Web http://puritanism.online.fr A site of resources for studies of Puritanism, this contains a large number of primary sources and links to other source sites. The Link to the English Reformation is particularly useful. 2. The Royal Historical Society Bibliography http://www.rhs.ac.uk/bibl/dataset.asp The bibliography of the Royal Historical Society contains a complete listing of articles and books on all aspects of British history. Subject searches for Puritanism or the English Reformation will yield hundreds of works to choose from. [source] Panel on Salvation: the Catholic PerspectiveINTERNATIONAL REVIEW OF MISSION, Issue 382-383 2007Teresa Francesca Rossi In the reflection about salvation, mission and healing, the aspect of revelation has not been so much emphasized in the last years. However, it seems to me that revelation, rather than just eschatology, might be the key concept in understanding healing and reconciliation. The signs and wonders that confirm the preaching of the gospel of salvation are necessary in order to give the preacher and the faithful a shape, a frame to human knowledge of God and salvation, though in the "fleshy" knowledge of the human being. Without the shape or frame of a divine sign there can be neither prophecy nor preaching, because prophecy and preaching concern the Word of God. Signs and wonders confirm preaching but only by deepening a cognitive dimension. When we day, "God will heal you," we are announcing the good news of healing, while at the same time we are budding some new conditions to know God. We are at the heart of revelation. At the same time, when we deal with healing, we are not only dealing with the dimension of knowing God and operating signs and wonder, we are also dealing with a dimension of prophecy inasmuch as no prophecy is allowed unless there is a capability of speaking "in the name of", and "on behalf of", which implies a real, though imperfect, knowledge of God, such as we receive not only in revelation but also in signs and wonders. So, healing, this starting point, this unexplored way, this unprecedented path to the understanding of the economy of sulfation, continues revelation because it leads to new knowledge. Inasmuch ad heading does not belong to the economy of final salvation but to the economy of a "restored flesh", it is closer to revelation than to resurrection. It is the seal of redemption. [source] Healing and Salvation in Late Modernity: the Use and Implication of Such Terms in the Ecumenical MovementINTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007Vebjørn Horsfjord This article explores developments over the last decades in the way ecumenical texts, primarily originating from world conferences organized by the Commission on World Mission and Evangelism, speak about soteriology. Under the headlines, "Salvation Today" (1973) and "Your Kingdom Come" (1980), terminology inspired by liberation theology took centre stage, and a predominantly immanent understanding of salvation was promoted. In recent years a different terminology has taken over, and it is one that focuses on "healing" and "the fullness of life". At its best, the holistic healing approach manages to take up the important concerns from earlier times, such as economic justice, racism and environmental issues, while at the same time giving more room for existential issues and the experiences of the individual The new healing discourse appears to reflect two different modalities of the church's healing ministry, viz. that which is concerned with the causes of suffering, and that which addresses the experience of suffering. The latter was often ignored in the recent past. The healing discourse gives room for new explorations of practices that have been central in the church throughout its history, such as anointing the sick, and praying for and with them, and hearing individual confessions. Openness towards subjective experience also has implications for the contextualization of the Christian faith. There is a new awareness that not only do the causes of suffering vary from situation to situation but so does the understanding of (what constitutes) suffering itself. Changing or varying understandings of suffering give rise to different approaches to its alleviation, and can inspire a rethinking of how we understand salvation in different contexts. The new healing discourse can also be studied in its relationship to cultural trends known as post-modernity or late modernity. The texts under study display very ambivalent approaches to these developments. There might be a tendency for texts that have concrete experience as their starting point to take a more positive view of these cultural developments than do texts that begin with more general theological observations. [source] Salvation or damnation: deconstructing nursing's aspirations to professional statusJOURNAL OF NURSING MANAGEMENT, Issue 5 2008JOHN R. CUTCLIFFE BSc(Hon) Aim, This paper will deconstruct the rationale(s) for aspiring to professional status in nursing. Background, It is argued that ,transformative nursing leaders' must transition from operational to strategic aspects, such as considering the question of whether or not nursing should move towards professional status. Method, This paper examines documented outcomes arising out of professional status and considers whether or not these are contrary to the central tenets of nursing's underpinning philosophy and practice axioms. The outcomes scrutinized are: compensation, respect and recognition, political influence and clout, the consumer movement and the gender issue. Findings, A carte blanche aspiration for professional status is irreconcilable with some of nursing's central tenets. However, there are benefits that nurses should pursue. Conclusion, Aspiring to professional status by adopting the normative orthodoxies and dominant discourse of our medical colleagues actually serves to reinforce and maintain nurses in a mostly subservient role. Implications for nursing management, In place of adopting the gendered views of professional status, nurses and clients might be better served by the creation of a parallel discourse; one where the central and underpinning values of nurses and clients are seen as equal, though different to the values of the current dominant discourse. [source] No Salvation Outside the Poor: Prophetic-Utopian Esssays , By Jon SobrinoRELIGIOUS STUDIES REVIEW, Issue 4 2008Don Schweitzer No abstract is available for this article. [source] Did Jesus Teach Salvation by Works?RELIGIOUS STUDIES REVIEW, Issue 4 2008By Alan P. Stanley, The Role of Works in Salvation in the Synoptic Gospels No abstract is available for this article. [source] Does Early (CNI) Conversion Lead to Eternal (Renal) Salvation?AMERICAN JOURNAL OF TRANSPLANTATION, Issue 10 2010G. McKenna Early conversion from calcineurin inhibitors to m-TOR inhibitors may lead to improved renal function in liver transplant recipients, but further confirmation of the safety and efficacy is needed. See article by Masetti et al on page 2252. [source] Paul, Luther, and the Cross: In Dialog with Karl DonfriedDIALOG, Issue 2 2007David A. Brondos Abstract: In response to the articles appearing in Dialog 46:1 (Spring 2007), David Brondos defends his position that in Paul's thought Christ's death did not "effect" human salvation, over against Karl Donfried's critique of that position. While Brondos and Donfried agree that Luther got the essence of Paul's gospel right and that Paul did not understand Jesus' death in terms of satisfaction or penal substitution, Brondos argues that the idea of "inclusive substitution" defended by Donfried and characteristic of the "new perspective on Paul" is foreign to the thought of both Paul and Luther. [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] Persecution of Indian ChristiansDIALOG, Issue 2 2002Monica Melanchthon Christians are one among many minority religious groups in India that face "persecution.""Persecution" here relates to the unjust treatment of lower classes in the Hindu caste system; it is not only Christians that are persecuted, but all those who fall in the lower castes. Part of the animosity towards Christians, then, is due to the fact that many Christian schools have been built to educate the masses thereby upsetting the existing caste system; furthermore, Christianity preaches a classless gospel. Persecution of Christians in India takes place under the guise that Christian Missionaries are covertly trying to convert Hindu,Indian society to the western cult of individualism. Government propaganda, laws, and programs designed to thwart Christian efforts, feed off of this mentality. Unfortunately, there are certain Christian groups that feed off of the misery of people in an unjust caste,system, offering salvation through conversion. These groups do not help matters at all; in fact, they add fuel to the fire. [source] The transformation of kinship and the family in late Anglo-Saxon EnglandEARLY MEDIEVAL EUROPE, Issue 3 2001Andrew Wareham The development of the family into a small unit in which descent was traced almost exclusively through the male line is regarded as a major turning point in medieval European history. The early stages of the formation of agnatic kinship have usually been connected to strategies designed to preserve and retain control of patrimonies and castles, arising from the breakdown of public order. In this article it is suggested that the emergence of new kinship values was connected to the investment of aristocratic energy and resources in monastic programmes, and to subtle changes in lay involvement with the rituals associated with death and the salvation of souls. [source] Spirituality and clinical care in eating disorders: A qualitative studyINTERNATIONAL JOURNAL OF EATING DISORDERS, Issue 1 2007Patricia Marsden MA Abstract Objective: Historical and contemporary research has posited links between eating disorders and religious asceticism. This study aimed to examine relationships between eating disorders, religion, and treatment. Method: Qualitative study using purposeful sampling, applying audiotaped and transcribed depth interview, subjected to interpretative phenomenological analysis. Results: Participants were 10 adult Christian women receiving inpatient treatment for anorexia or bulimia nervosa. Five dominant categories emerged: locus of control, sacrifice, self-image, salvation, maturation. Appetitive control held moral connotations. Negative self-image was common, based more on sin than body-image. Medical treatment could be seen as salvation, with religious conversion manifesting a quest for healing, but treatment failure threatened faith. Beliefs matured during treatment, with prayer, providing a healing relationship. Conclusion: Religious beliefs impact on attitudes and motivation in eating disorders. Clinicians' sensitivity determines how beliefs influence clinical outcome. Treatment modifies beliefs such that theological constructs of illness cannot be ignored. © 2006 by Wiley Periodicals, Inc. Int J Eat Disord 2006 [source] Development of Doctrine, or Denial?INTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 2 2009Balthasar's Holy Saturday, Newman's Essay Edward Oakes generalized Newman's seven tests for doctrinal development as ,internal logic' and ,developmental consistency'. Using this reduction, he claimed Newman's support for Balthasar's theology of Christ's descent into hell. In fairness to Newman and for a more adequate evaluation of Balthasar, I let Newman speak for himself. His norms are applied to both the traditional doctrine and Balthasar's. Since Balthasar's lacks all seven, it follows it is not a development of doctrine, but a corruption. Oakes' other arguments insufficiently counterbalance this deduction, while the traditional doctrine offers insights into the questions of pluralism and the salvation of the non-baptized. [source] Theologizing the Human Jesus: An Ancient (and Modern) Approach to Christology ReassessedINTERNATIONAL JOURNAL OF SYSTEMATIC THEOLOGY, Issue 2 2001Ivor Davidson Many contemporary Christologies, while paying lip-service to the primacy of the human Jesus, devote little attention to the theological status of his humanity. They may be deflected from this task by such factors as preference for experienced-based symbol; the fragmentation of biblical studies and dogmatics; the imperatives of contextual hermeneutics; and the preoccupation with methodology rather than substance. But the human Jesus is only theologically meaningful when viewed on a larger canvas than that of either idealist metaphysics or historical reconstruction. The classical doctrines of the anhypostasis and enhypostasis of Jesus' humanity offer a still useful way of highlighting the primacy of grace, and, contrary to common caricature, do not undermine the density of his human experience. Such an account needs to be supplemented, however, with a robust pneumatology in order to specify the relevance of the human Jesus for revelation, salvation, anthropology, ethics and eschatology. [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] Panel on Salvation: the Catholic PerspectiveINTERNATIONAL REVIEW OF MISSION, Issue 382-383 2007Teresa Francesca Rossi In the reflection about salvation, mission and healing, the aspect of revelation has not been so much emphasized in the last years. However, it seems to me that revelation, rather than just eschatology, might be the key concept in understanding healing and reconciliation. The signs and wonders that confirm the preaching of the gospel of salvation are necessary in order to give the preacher and the faithful a shape, a frame to human knowledge of God and salvation, though in the "fleshy" knowledge of the human being. Without the shape or frame of a divine sign there can be neither prophecy nor preaching, because prophecy and preaching concern the Word of God. Signs and wonders confirm preaching but only by deepening a cognitive dimension. When we day, "God will heal you," we are announcing the good news of healing, while at the same time we are budding some new conditions to know God. We are at the heart of revelation. At the same time, when we deal with healing, we are not only dealing with the dimension of knowing God and operating signs and wonder, we are also dealing with a dimension of prophecy inasmuch as no prophecy is allowed unless there is a capability of speaking "in the name of", and "on behalf of", which implies a real, though imperfect, knowledge of God, such as we receive not only in revelation but also in signs and wonders. So, healing, this starting point, this unexplored way, this unprecedented path to the understanding of the economy of sulfation, continues revelation because it leads to new knowledge. Inasmuch ad heading does not belong to the economy of final salvation but to the economy of a "restored flesh", it is closer to revelation than to resurrection. It is the seal of redemption. [source] Healing and Salvation in Late Modernity: the Use and Implication of Such Terms in the Ecumenical MovementINTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007Vebjørn Horsfjord This article explores developments over the last decades in the way ecumenical texts, primarily originating from world conferences organized by the Commission on World Mission and Evangelism, speak about soteriology. Under the headlines, "Salvation Today" (1973) and "Your Kingdom Come" (1980), terminology inspired by liberation theology took centre stage, and a predominantly immanent understanding of salvation was promoted. In recent years a different terminology has taken over, and it is one that focuses on "healing" and "the fullness of life". At its best, the holistic healing approach manages to take up the important concerns from earlier times, such as economic justice, racism and environmental issues, while at the same time giving more room for existential issues and the experiences of the individual The new healing discourse appears to reflect two different modalities of the church's healing ministry, viz. that which is concerned with the causes of suffering, and that which addresses the experience of suffering. The latter was often ignored in the recent past. The healing discourse gives room for new explorations of practices that have been central in the church throughout its history, such as anointing the sick, and praying for and with them, and hearing individual confessions. Openness towards subjective experience also has implications for the contextualization of the Christian faith. There is a new awareness that not only do the causes of suffering vary from situation to situation but so does the understanding of (what constitutes) suffering itself. Changing or varying understandings of suffering give rise to different approaches to its alleviation, and can inspire a rethinking of how we understand salvation in different contexts. The new healing discourse can also be studied in its relationship to cultural trends known as post-modernity or late modernity. The texts under study display very ambivalent approaches to these developments. There might be a tendency for texts that have concrete experience as their starting point to take a more positive view of these cultural developments than do texts that begin with more general theological observations. [source] The new Quest for Healing: when Therapy and Spirituality Intermingle,INTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007Bernard Ugeux For some decades one has noted an increased interest in spirituality outside the traditional religions of the West, viz. the three monotheisms. New spiritual quests often develop on the fringes of the churches, and sometimes even as a reaction to the churches' vision of what it means to be human. In this regard, those interested in spirituality often see their spiritual search as something linked to a general care for wellbeing or health, and reproach Christianity for being too disembodied. The association of the spiritual with the therapeutical leads to a certain permeability between the spiritual and therapeutical in terms of the claims each makes. It also leads to the creation of new alternative proposals. This porousness runs the risk of bringing confusion to everything, and using the spiritual and religious to serve therapeutic needs. However, the way in which the claims of the spiritual and therapeutical realms evolve presents a challenge to Christianity. This can be put in terms of, ,What place does Christianity attribute to the body, affectivity, pleasure, and legitimate personal development?' Some individuals and groups in the Christian churches, rather than trying to justify existing approaches, propose more "incarnated" ones that will respond to the new audience in a Christian way. From a theological, pastoral and missiological viewpoint, Christian communities are thus intended to become communities of healing and reconciliation, although not at any price. If Christian spirituality also has to favour the empowering and development of a person , for Christ has assumed everything of humanity, except sin , one should not reduce salvation to healing or ignore the paschal mystery as a way of avoiding the element of pain that this mystery contains. In short, Christianity is invited to do a work of inculturation that not only keeps in mind contemporary developments but also is accompanied by an authentic interdisciplinary discernment. [source] Sex and Gender Traditionalism Among Conservative Protestants: Does the Difference Make a Difference?JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2009John P. Bartkowski Recent years have witnessed the resurgence of conservative Protestantism and its adherents' advocacy of gender traditionalism. Scholarship has traced conservative Protestant women's support for gender traditionalism to biblical inerrancy while linking conservative Protestant men's support for gender traditionalism to their denominational affiliation. Our study revisits this issue with more recent data, more sophisticated analytical techniques (structural equation modeling), and a refined measure of theological conservatism (accounting for beliefs pertaining to scripture, sin, and salvation). We find that theological conservatism is significantly related to gender traditionalism among conservative Protestant women but not men. For men, strength of denominational affiliation is more strongly related to traditionalist ideology. Strength of affiliation also affects gender ideology for women, but its effects, as well as those of religious attendance, are largely indirect through theological conservatism. We discuss these sex-specific patterns of religious influence in the context of conservative Protestantism exhibiting characteristics of a gendered institution. [source] Why God Lied to Me: Salvationist Theism and JusticeJOURNAL OF RELIGIOUS ETHICS, Issue 2 2002Lee Basham It is widely assumed that God is either incapable of lying to humans or utterly unwilling to do so. However, there appear to be compelling reasons for God to intentionally deceive that are rooted in the traditional conception of God as an agent of salvation for humanity. A terroristic threat like eternal damnation ("hell") illustrates these reasons. God's love for human beings as wayward members of a divine family in concert with the obvious moral and cognitive limitations many humans suffer provide sufficient reason for God to deploy (or allow uncorrected) the threat of eternal damnation. A proper understanding of justice supports the contention that eternal damnation is contrary to justice, and therefore divinely inspired threats of eternal damnation are deceitful. [source] AFTER 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] 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] Unapocalyptic Theology: History and Eschatology in Balthasar's Theo-DramaMODERN THEOLOGY, Issue 2 2001Steffen Lösel In this essay, I evaluate the claim that Hans Urs von Balthasar's interpretation of trinitarian doctrine undermines the importance of history for the Christian God. Where other critics argue that the very distinction between immanent and economic Trinity robs the economy of salvation of theological significance, I contend that the underlying problem lies in how Balthasar restricts the theo-drama to an event between heaven and earth on the cross of Golgotha. Through this limitation of God's active involvement in history to a single event, Balthasar's theo-drama becomes an "unapocalyptic theology", which devalues God's salvific history with the world and the biblical expectation of an eschatological end of history. Furthermore, Balthasar underplays the messianic-political dimension of the Christian concept of salvation and thereby cements the status quo of a yet unredeemed world. [source] The Depth of the Riches: Trinity and Religious EndsMODERN THEOLOGY, Issue 1 2001S. Mark Heim The doctrine of the Trinity understands God's nature as a communion of persons, implying various possible dimensions of relation with God. Religious traditions may differ in the dimensions they appropriate or the terms in which they integrate the dimensions, leading adherents to distinct human ends. Two real relations with God need not be the same relation. This paper describes how distinct religious ends may be understood as grounded in the trinitarian God, and clarifies the distinctive inclusive nature of salvation as communion with the God whose nature is communion. [source] | |||||||||||||||||||||||||||||||