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Journal articles on the topic 'Academic theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Iversen, Hans Raun. "Academic Theology Centered on Practical Theology." Dialog 53, no. 4 (2014): 319–26. http://dx.doi.org/10.1111/dial.12135.

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2

Kratz, Reinhard G. "Academic Theology in Germany." Religion 32, no. 2 (2002): 113–16. http://dx.doi.org/10.1006/reli.2002.0415.

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3

조영호. "Does theology have academic universality?" Korea Reformed Theology 60, no. ll (2018): 209–34. http://dx.doi.org/10.34271/krts.2018.60..209.

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4

Thompson, Ross. "Academic Theology and Ministerial Formation." Theology 107, no. 838 (2004): 265–73. http://dx.doi.org/10.1177/0040571x0410700405.

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5

Charry, Ellen T. "Academic Theology in Pastoral Perspective." Theology Today 50, no. 1 (1993): 90–104. http://dx.doi.org/10.1177/004057369305000111.

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“In our secular age, guidance from any source but self is disdained, the notion of centering one's life in anything—perhaps especially God—appears a bit eccentric, and public discourse is dominated by anger and adversariness. In this atmosphere, Christianity constitutes a refreshing and needed alternative because it does not simply celebrate human life but seeks to transform human persons through the grace of God in Jesus Christ by the Holy Spirit.”

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6

Vroom, Hendrik M. "Does Theology Presuppose Faith?" Scottish Journal of Theology 45, no. 2 (1992): 145–64. http://dx.doi.org/10.1017/s003693060003862x.

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One reason why the legitimacy of theology as an academic discipline is disputed, is the claim that theology presupposes faith. Such a presupposition, it is said, constitutes a danger for the academic nature of theology and, indirectly, its place in the university; in an academic discipline a scholar cannot proceed from a specific consideration which can not be discussed and which one can not give up without placing oneself outside that discipline, i.e., Christian theology. Therefore, while Christian theology is a valid intellectual pursuit for Christians who reflect on the content of their fai

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7

Hobson, Theo. "The Academic Betrayal of Protestant Theology." Modern Believing 44, no. 1 (2003): 39–46. http://dx.doi.org/10.3828/mb.44.1.39.

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8

Ison, David. "Academic Theology and Adult Theological Educators." British Journal of Theological Education 1, no. 3 (1988): 11–14. http://dx.doi.org/10.1080/1352741x.1988.11673932.

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9

Ballard, Paul. "Practical Theology as an Academic Discipline." Theology 98, no. 782 (1995): 112–22. http://dx.doi.org/10.1177/0040571x9509800206.

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10

Curran, Charles E. "The Academic Nature of (Moral) Theology." Horizons 26, no. 2 (1999): 282–85. http://dx.doi.org/10.1017/s0360966900032011.

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11

CROITORU, Ion Marian. "Empirical theology, the only dynamic reality Vitalizing the synergy between academic theology and the Church mission in the Contemporary society." Icoana Credintei 5, no. 9 (2019): 54–71. http://dx.doi.org/10.26520/icoana.2019.9.5.54-71.

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12

Nagy, Dorottya. "Theology-missiology on the Move: Loving and One Another, Back to Basics." Exchange 45, no. 4 (2016): 364–81. http://dx.doi.org/10.1163/1572543x-12341414.

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The present article, with a special attention to migration dynamics, envisions a theology-missiology relevant to both academic and non-academic settings by means of a quest to place theology at the heart of the definition of missiology. The article argues that a theology-missiology defined through ‘love God’ and ‘love your fellow human being’ reboots the agenda for theology’s engagement with migration studies. The article seeks to demonstrate that the ‘hermeneutic of love’ in the Great Commandment leads us to accentuate a theology of ‘creation out of love’ (creatio ex amore), and this hermeneu

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13

Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.

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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natu

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14

Vainio, Olli-Pekka. "On Theology and Objectivity: A Northern Point of View to Analytic Theology." Journal of Analytic Theology 8 (September 21, 2020): 390–404. http://dx.doi.org/10.12978/jat.2020-8.1411-65210014.

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Abstract: This paper has three aims. First, it provides the historical background necessary to understand the nature of academic systematic theology as it is currently being pursued in Nordic countries. Second, it questions whether the current methods of analytic theology are able to fulfill the desiderata of Nordic academic systematic theology. To this end, I suggest a specific methodological solution. Lastly, I assess if analytic theology can remain theological when using this methodology.

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15

Zagano, Phyllis. "Catholic Higher Education, Theology, and Academic Freedom." Journal of Higher Education 63, no. 6 (1992): 713–15. http://dx.doi.org/10.1080/00221546.1992.11778401.

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16

Zagano, Phyllis, and Charles E. Curran. "Catholic Higher Education, Theology, and Academic Freedom." Journal of Higher Education 63, no. 6 (1992): 713. http://dx.doi.org/10.2307/1982056.

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17

Lüdemann, Gerd. "The Decline of Academic Theology at Göttingen." Religion 32, no. 2 (2002): 87–94. http://dx.doi.org/10.1006/reli.2002.0411.

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18

Arcadi, James M. "Analytic Theology as Declarative Theology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 1, no. 1 (2017): 37–52. http://dx.doi.org/10.14428/thl.v1i1.73.

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Analytic theology seeks to utilize conceptual tools and resources from contemporary analytic philosophy for ends that are properly theological. As a theological methodology relatively new movement in the academic world, this novelty might render it illegitimate. However, I argue that there is much in the recent analytic theological literature that can find a methodological antecedent championed in the fourteenth century known as declarative theology. In distinction from deductive theology—which seeks to extend the conclusions of theology beyond the articles of faith—declarative theology strive

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19

Schultze, Quentin J. "Civil Sin: Evil and Purgation in the Media." Theology Today 50, no. 2 (1993): 229–42. http://dx.doi.org/10.1177/004057369305000207.

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“Today, we can say unequivocally that there are two major types of theology: (1) academic theology, which concerns itself with critically relating the meanings of sacred texts and traditions to a religious community, and (2) popular theology, which uncritically establishes, maintains, and changes the mythological assumptions of a people, especially through the mass media. Both theologies have cosmological implications and are shaped by anthropological assumptions. … It is increasingly clear in the modem world that popular theology has far more direct and immediate influence than academic theol

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20

Quartier, Thomas. "Liturgische Theologie als Praxisreflexion. Qualitative Forschung unter Benediktineroblaten." Yearbook for Ritual and Liturgical Studies 36 (December 31, 2020): 115–37. http://dx.doi.org/10.21827/yrls.36.115-137.

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The relation between liturgical practice and theological reflection is by no means self-evident, especially in a secularized society. How can academic theology be rooted in liturgical life, and how can liturgical involvement play a vital role in the task of theology to reflect on liturgical tradition and practice? Liturgical theology is an attempt to bridge that gap between practice and reflection. The voice of practitioners as part of theological discourse is an important ingredient for this hermeneutical dialogue. Monastic life offers a space where liturgical and theological life can meet, e

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21

Beck, Andreas J. "De eigen vraaghorizon van Theologie en Godsdienstwetenschappen." NTT Journal for Theology and the Study of Religion 63, no. 3 (2009): 237–47. http://dx.doi.org/10.5117/ntt2009.63.237.beck.

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This article argues that theology and religious studies are both fully-fledged academic disciplines and that they are distinct with respect to their specific ‘horizon of questioning’. Thus neither should theology be taken up with religious studies, nor should religious studies be absorbed by theology. Following I.U. Dalferth, the author argues that the ‘horizon of questioning’ of religious studies concerns a theoretical description of religious phenomena, whereas theology is practically oriented, thus seeing the human life coram Deo and presupposing faith in theological understanding (fides qu

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22

Cooey, Paula M. "Fiddling While Rome Burns: The Place of Academic Theology in the Study of Religion." Harvard Theological Review 93, no. 1 (2000): 35–49. http://dx.doi.org/10.1017/s0017816000016655.

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Theology, defined specifically as academic theology, belongs as a legitimate area of expertise in the study of religion. Academic theologians, like historians, comparatists, philosophers, and social scientists of religion, should hold a rightful and honorable place as teachers and scholars in the discipline. Like other scholars of religion, academic theologians advance knowledge of religion. As intentional critics and makers of religious symbol systems and as critics of the wider cultures within which such systems flourish, academic theologians make a distinctive, valuable contribution to teac

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23

Ollenburger, Ben. "Discoursing Old Testament Theology." Biblical Interpretation 11, no. 3 (2003): 617–28. http://dx.doi.org/10.1163/156851503322566976.

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AbstractStephen Fowl has argued that biblical (so Old Testament) theology is too beholden to academic biblical studies, and too far removed from settings in particular communities of faith, to nurture theological interpretation of scripture. Philip Davies has argued that Old Testament theology is inevitably (Christian) confessional and has no place in academic biblical studies, which should practice a self-consciously non-confessional and only "etic" discourse. Traversing Davies's argument and his use of "discourse," this essay makes brief and unassuming reference to Pierre Bourdieu and Michel

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24

Tarus, David Kirwa. "Studying Systematic Theology." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 1, no. 1 (2018): 17. http://dx.doi.org/10.35544/jjeoshs.v1i1.7.

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This article explores historical, theological, hermeneutical, and personal approaches of doing systematic theology. It suggests the place of systematic theology in relation to other theological disciplines such as exegesis, historical theology, and practical theology. The article begins with a definition of systematic theology, then traces the development of systematic theology as a theological and academic discipline. Next, it examines the various sources of systematic theology and provides how the disciplines relate to systematizing doctrine. Finally, using the metaphor of cross-currents in

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25

Platvoet, Jan G. "Theologie als dubbelspel: over verscheidenheid en dynamiek van theologie en godsdienstwetenschap." NTT Journal for Theology and the Study of Religion 63, no. 3 (2009): 221–36. http://dx.doi.org/10.5117/ntt2009.63.221.plat.

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The complex and shifting relationships between Dutch academic theology and godsdienstwetenschap (the neutral study of religions) are examined in this article from the perspective of science of religions. It has four parts. In the first section, the expanding fields of study and increase in multidisciplinarity of theology and science of religions are sketched, and the growing overlap between them, causing sizable parts of academic theology to become ‘de-theologised’. The relationship between theology and religion is next examined from the perspective of the history of religions. It shows that t

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26

Muers, Rachel. "The personal is the (academic) political: Why care about the love lives of theologians?" Scottish Journal of Theology 73, no. 3 (2020): 191–202. http://dx.doi.org/10.1017/s0036930620000319.

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AbstractWhat might be learned, for theology, from recent interest in the complex love triangle of Nelly Barth, Charlotte von Kirschbaum and Karl Barth? I explore some aspects of how the story has been told, in and since Christiane Tietz's 2016 presentation and article, and argue that they expose deep-seated issues in and for the discipline of systematic theology. In particular, I draw attention to the focus on preserving the authority of the individual (male/masculine) author as the exemplar of theological practice; and to the reluctance to recognise the social, political and economic dimensio

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27

Litmanen, Topi, Laura Hirsto, and Kirsti Lonka. "Personal goals and academic achievement among theology students." Studies in Higher Education 35, no. 2 (2010): 195–208. http://dx.doi.org/10.1080/03075070902995205.

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28

Hollenweger, Walter J. "Pentecostalism and Academic Theology From confrontation to Cooperation." EPTA Bulletin 11, no. 1-2 (1992): 42–49. http://dx.doi.org/10.1179/jep.1992.11.1-2.004.

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29

Neusner, Jacob. "Theology Comes Home: The Role of Theology in the Academic Study of Religion and the Role of Theology of Judaism in the Academic Study of Judaism." Religion 31, no. 1 (2001): 1–18. http://dx.doi.org/10.1006/reli.2000.0307.

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30

Schneiders, Sandra M. "Theology and Spirituality: Strangers, Rivals, or Partners?" Horizons 13, no. 2 (1986): 253–74. http://dx.doi.org/10.1017/s036096690003632x.

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AbstractAfter tracing the history of the term “spirituality” and the discipline of spirituality up to the mid-twentieth century, this article describes the contemporary understanding of spirituality as lived religious experience and of the academic discipline which studies this subject. This phenomenology of the discipline grounds a position on the relationship between lived spirituality and theology on the one hand, and the academic disciplines of spirituality and theology on the other.

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31

Kyrchanoff, Maksym W. "Summa Theologiae 2.0: Intellectual Mass Media in the Modern Russian Realities, or How “The Academic” became “The Mediatic”." Galactica Media: Journal of Media Studies 3, no. 2 (2021): 55–87. http://dx.doi.org/10.46539/gmd.v3i2.168.

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The research paper focuses on the specific features of the status of theology in the modern humanities in Russia. Studying the complexities and difficulties of the institutionalisation of theology and its localisation in the Russian university system and academic culture, the author foregrounds the post-Soviet European experience of the Baltic countries and Ukraine, where theology acquired the status of a “normal” science earlier than in Russia. Within the framework of this study, the peculiarities of the controversial status of theology in the system of higher education as well as in the Russ

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32

Krawcowicz, Barbara. "Religious Studies, Theology and the Sociopolitical." Method & Theory in the Study of Religion 30, no. 2 (2018): 173–77. http://dx.doi.org/10.1163/15700682-12341417.

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33

Jemna, Dănuț, and Dănuț Mănăstireanu. "When the Gap between Academic Theology and the Church Makes Possible the Orthodox–Evangelical Dialogue." Religions 12, no. 4 (2021): 274. http://dx.doi.org/10.3390/rel12040274.

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In the church tradition, we find that the great theologians were also deeply involved in the life of the church as bishops, priests, or pastors who served the believers in their parishes, though, even at that time, practicing theology started to drift apart from performing pastoral work. In Modernity, however, things began to change radically, especially with the development of theology as an academic discipline and even more so with the development of the profession of the theologian specializing in religious studies. This phenomenon penetrated Protestant churches in particular, but it is als

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34

Grant, Rhiannon. "Theology from Listening." Brill Research Perspectives in Quaker Studies 3, no. 2 (2020): 1–93. http://dx.doi.org/10.1163/2542498x-12340014.

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Abstract This publication explores the changes and continuities in liberal Quaker theology over the long twentieth century (1895 to 2019) in multiple English-speaking Quaker communities around the world. A close analysis is conducted of Quaker theologising through multiple modes: formal, corporate methods; material produced by individuals and small groups within Quaker communities; and writing by individuals and small groups working primarily within academic or ecumenical theological settings. It is concluded that although liberal Quaker theology is diverse and flexible, it also possesses a co

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35

Haskell, John D. "Political Theology and International Law." Brill Research Perspectives in International Legal Theory and Practice 1, no. 2 (2018): 1–89. http://dx.doi.org/10.1163/24522058-01020002.

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AbstractPolitical Theology and International Lawoffers an account of the intellectual debates surrounding the term “political theology” in academic literature concerning international law. Beneath these differences is a shared tradition, or genre, within the literature that reinforces particular styles of characterising and engaging predicaments in global politics. The text develops an argument toward another way of thinking about what political theology might offer international law scholarship – a politics of truth.

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36

van ’t Slot, Edward. "Kenosis en opstanding." NTT Journal for Theology and the Study of Religion 67, no. 1 (2013): 43–49. http://dx.doi.org/10.5117/ntt2013.67.043.slot.

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In opposition to ‘Alienation and Trust’, the author argues that ‘kenosis’ demands a suspicious approach of all human categories in theology and that only belief in, for instance, ‘resurrection’ can provide systematic theology with a basis for trust. This is no reason, however, to think about theology as an esoteric, non-academic field of study.

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37

Lössl, Josef. "Theology as Academic Discourse in Greco-Roman Late Antiquity." Journal for Late Antique Religion and Culture 10 (December 11, 2016): 38. http://dx.doi.org/10.18573/j.2016.10116.

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38

Cooey, Paula A. "Immigration, Exodus, and Exile: Academic Theology and Higher Education." Teaching Theology and Religion 3, no. 3 (2000): 125–32. http://dx.doi.org/10.1111/1467-9647.00078.

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39

Dumitrascu, Nicu. "A Romanian Perspective on Ecumenism, Patristics and Academic Theology." Ecumenical Review 63, no. 2 (2011): 169–76. http://dx.doi.org/10.1111/j.1758-6623.2011.00107.x.

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40

Lindsey, William. "Crossing the Postmodern Divide: Some Implications for Academic Theology." Theology & Sexuality 1997, no. 7 (1997): 53–69. http://dx.doi.org/10.1177/135583589700400705.

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41

Löfstedt, Malin, and Katarina Westerlund. "Turning to practice in academic theology and religious studies." Studia Theologica - Nordic Journal of Theology 75, no. 1 (2021): 79–98. http://dx.doi.org/10.1080/0039338x.2021.1917158.

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42

van den Toren, Benno. "Intercultural Theology as a Three-Way Conversation." Exchange 44, no. 2 (2015): 123–43. http://dx.doi.org/10.1163/1572543x-12341354.

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Intercultural theology intends to engage in dialogue with theological expressions from different parts of the Global Church, but often works with western assumptions about what dialogue partners and texts are considered academically credible and what the proper focus of the academic study of such voices should be. This article argues, first, that intercultural theology can only move beyond the western dominance of its own discourse and become truly intercultural if it takes into account the theological voices that are expressed in non-academic texts, oral traditions, and practices; second, tha

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43

Graham, Elaine L. "Gender, Personhood and Theology." Scottish Journal of Theology 48, no. 3 (1995): 341–58. http://dx.doi.org/10.1017/s0036930600036796.

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One of the most significant phenomena within the Western Church over the past twenty-five years has been the emergence of feminist theology. Fuelled by the second wave of the modern women's movement, drawing upon the theoretical and critical stances of academic feminism, and inspired by Latin American Liberation Theology, feminist theologians have achieved a remarkable body of work in a relatively short time. They have sought to establish the opportunities and validate the methods by which women, long silenced as theological subjects, may articulate their perspectives and contribute towards th

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44

Hann, Robert R. "Commitment, Theology, and the Dilemma of Religious Studies at the State University." Horizons 19, no. 2 (1992): 263–76. http://dx.doi.org/10.1017/s0360966900026256.

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AbstractThe dominant practice among scholars in Religious Studies has been to exclude committed religious belief from the teaching of religion. Theology was once the center of the academic study of religion, but its present-day exclusion has deprived Religious Studies of a methodological center characteristic of a true academic discipline, and thus Religious Studies appears to be merely a marginal interdisciplinary program rather than a discipline in its own right. Theology was once taught in a denominational way that is inappropriate to the pluralism of a secular university. Another understan

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45

Rieger, Joerg. "Is Political and Intercultural Theology Real Theology, and Why Should Anyone Care?" Interreligious Studies and Intercultural Theology 2, no. 2 (2018): 141–54. http://dx.doi.org/10.1558/37326.

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Few would dispute that political and intercultural theologies are here to stay. What is disputed, however, is their place in the academy. It is frequently assumed that political and intercultural theologies are merely examples of special interests and concerns and thus optional, to be embraced by some but not by others. The terminology of contextual theology has added to the confusion, as contexts are often misunderstood as the special interests and concerns of some rather than others. This article argues that political and intercultural theologies are not optional but necessary for the academ

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46

Daniels, Joel D. "Friedrich Schleiermacher: Pentecostal Friend or Foe?" Ecclesiology 14, no. 1 (2018): 69–90. http://dx.doi.org/10.1163/17455316-01401006.

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Although it is rapidly growing worldwide, Pentecostalism is a relatively young Christian tradition and, in consequence, has not yet developed a thorough systematic theology. The most unifying aspects of Pentecostalism tend to be its emphasis on the Holy Spirit and its commitment to oppose what are deemed to be inappropriate and heretical theologies. While there are many theologies and theologians that Pentecostals resist, Friedrich D.E. Schleiermacher is almost universally opposed due to what Western Pentecostal theology views as his liberal, subjective, and academic theology. In this essay, I

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47

Dougherty, M. V. "Plagiarism in the Sacred Sciences." Philosophy and Theology 32, no. 1 (2020): 27–61. http://dx.doi.org/10.5840/philtheol2021622134.

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This article diagnoses the problem of plagiarism in academic books and articles in the disciplines of philosophy and theology. It identifies three impediments to institutional reform. They are: (1) a misplaced desire to preserve personal and institutional reputations; (2) a failure to recognize that attribution in academic writing admits of degrees; and (3) a disproportionate emphasis on the so-called “intention to plagiarize.” A detailed case study provides an illustration of the need for institutional reform in the post-publication processes in the disciplines of philosophy and theology.

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48

Bodak, Valentyna Anatoliyivna. ""Theology of Culture" of Protestantism." Ukrainian Religious Studies, no. 34 (June 14, 2005): 40–49. http://dx.doi.org/10.32420/2005.34.1579.

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Protestantism as a phenomenon of culture, its influence on the development of society, man - the problem is complex and multifaceted. Since Protestantism is a religious and cultural phenomenon, it has a wide range of functionality and, therefore, has a great cultural impact on all spheres of life, both human and social, from a worldview and axiological aspect to a praxeological and ontological one. That is why the analysis of the internal links between Protestantism and culture becomes an urgent research challenge for academic religious studies.

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49

Crisp, Oliver D., James M. Arcadi, and Jordan Wessling. "The Nature and Promise of Analytic Theology." Brill Research Perspectives in Theology 3, no. 4 (2019): 1–103. http://dx.doi.org/10.1163/24683493-12340008.

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Abstract In the past decade analytic theology has established itself as a flourishing research program that includes academic journals, monograph series, a dedicated annual conference, research centers on several continents, and a growing and diverse body of work produced by scholars drawn from philosophy, theology, and biblical studies. In this short monograph Oliver Crisp, James Arcadi, and Jordan Wessling introduce readers to analytic theology. The work provides an account of analytic theology, some of the main areas in which analytic theologians have worked, and some of the prospects for t

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50

Simon, Kornél. "Chronic stress and epigenetics. Relation between academic sciences and theology." Orvosi Hetilap 153, no. 14 (2012): 525–30. http://dx.doi.org/10.1556/oh.2012.29347.

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The author gives a short account on the principles of Selye’s stress theory, and discusses similarities and dissimilarities of acute and chronic stress. Both the external, and the internal environment, as well as the psycho-mental status are involved in the notion of the environment. Basic principles of epigenetics are reviewed: interaction between environment and genes, neuroendocrine and enzymatic mechanisms involved in silencing and activation of genes, notions of phenotypic plasticity, and epigenetic reprogramming are discussed. Epigenetic mechanisms of interrelation between pathological c

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