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1
Christanti, Anna Mariana Poedji. "aitan Matius 1:1-17 dengan Misi Kedatangan Kristus ke Dunia dan Upaya Penginjilan." Jurnal Missio Cristo 3, no. 1 (2022): 63–79. http://dx.doi.org/10.58456/jmc.v3i1.10.
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Abstract: The link of Matthew 1:1-17 with the mission of Christ's coming into the world and evangelism, is a title of writing that expected to excite the evangelical spirit for believers. The compilation of the articles is based on the results of research and literature studies that explore the history of the writing, the use of terms, symbols, limitations, and the compilation of a list of related names in genealogy of Jesus Christ (Matthew 1:1-17). Furthermore, by discovering its theological meaning, we can assemble the framework of missionary proclamation of Christ's coming into the world in evangelistic efforts.
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Gurin, Stanislav. "The phenomenon of foolishness for Christ. A review of the modern Russian literature. T. Goricheva." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (23) (December 29, 2023): 80–107. http://dx.doi.org/10.56621/27825884_2023_23_80.
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The article reviews the modern Russian literature (after 1991) devoted to the study of the phenomenon of foolishness for the sake of Christ. Holy fools are the rank of saints of the OrthodoX Church, who bore a special spiritual and ascetic feat, which consisted of abandoning the generally accepted norms of life and accepting for the sake of humility a special way of behavior that looks like the behavior of a person deprived of reason. Foolishness for Christ's sake is a rare form of holiness, specific, exceptional. Foolishness for Christ's sake has a historical and cultural framework. This is a phenomenon of Orthodoxy, mainly Russian Orthodoxy of the Middle Ages. A comparison is made between Orthodoxy and postmodernism. Unlike Orthodoxy, postmodernism rejects any hierarchy both in society and in existence, denies absolute existence, and especially the personal Absolute.
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Steck, Christopher. "Graced Encounters: Liturgy and Ethics from a Balthasarian Perspective." Horizons 30, no. 2 (2003): 255–79. http://dx.doi.org/10.1017/s0360966900000529.
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ABSTRACTThe theological aesthetic framework of Hans Urs von Balthasar can be used to develop a “continuity” model for relating liturgy and the moral life: each supports the Christian's response of faith but in distinctive ways. The fundamental source of Christian faith is the graced encounter with Christ. For Balthasar, this encounter occurs narratively: our stories are invited into Christ's story where we discover a personal God calling us by name. Both liturgy and the moral life mediate the Christian's entrance into this salvific narrative; however, each does so by emphasizing a different aspect of it: liturgy underscores the eschatological fullness of the narrative; the moral life invites us into Christ's story at a point “between the times.” This different eschatological emphasis leads liturgy and the moral life to take on complementary roles in nurturing the Christian's encounter with Christ.
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Yang, Andrew S. "Scotus' voluntarist approach to the atonement reconsidered." Scottish Journal of Theology 62, no. 4 (2009): 421–40. http://dx.doi.org/10.1017/s0036930609990093.
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AbstractMany studies criticise John Duns Scotus (c. 1265–1308) for reducing the atoning sacrifice of Christ to a merit of finite worth and making its atoning power completely dependent on the accepting will of God, such that if it pleased God, even a purely creaturely sacrifice of an angel or a saint would have sufficed to redeem the elect. This article discredits this sort of criticism by demonstrating that Scotus situates his argument for a finite worth of Christ's merit within the framework of his larger argument for the infinite sufficiency of Christ's merit. A cogent examination of the ways in which Scotus posits a merit of finite intrinsic worth and arrives at its infinitely sufficient atoning power reveals that only the merit of a God-man can achieve this sort of sufficiency and that the nature of Scotus' voluntarism that underlies his concept of divine acceptation is nowhere as radical as it is usually portrayed.
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Pike, Patricia L. "Response to Oosterhuis: To Abolish or Fulfill?" Journal of Psychology and Theology 21, no. 2 (1993): 138–41. http://dx.doi.org/10.1177/009164719302100204.
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Discussion of Oosterhuis's article acknowledges several beneficial points. The historical framework demonstrates the connection between the child's role in society and disciplinary practices. The distinction between paidion and pais is touched upon as an important developmental delineation. Christ's perception of the personhood of children is elaborated. Critique emphasizes the New Testament elaboration of Old Testament themes rather than the radical change, the incomplete interpretation of research on childrearing, and the need to replace rather than abolish the rod.
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Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence." Journal of Theological Interpretation 7, no. 1 (2013): 79–96. http://dx.doi.org/10.2307/26421366.
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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This article will contrast the proposals for a theological interpretation of Scripture by revisionist David Tracy, postliberal Hans Frei, and evangelical Kevin Vanhoozer with the proposal to recover Scripture's spiritual sense by ressourcement theologian Henri de Lubac in order to suggest that de Lubac's recovery of the spiritual sense provides the necessary Christological framework to speak of Christ's present encounter of readers. It is suggested that de Lubac's recovery of the spiritual sense could advance the theological interpretation of Scripture to a more distinctly Christological hermeneutic.
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Storer, Kevin. "Theological Interpretation and the Spiritual Sense of Scripture: Henri de Lubac's Retrieval of a Christological Hermeneutic of Presence." Journal of Theological Interpretation 7, no. 1 (2013): 79–96. http://dx.doi.org/10.2307/jtheointe.7.1.0079.
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Abstract Despite their many similarities, a division exists between proponents of the theological interpretation of Scripture and proponents of the recovery of a spiritual sense of Scripture. This article suggests that one key difference lies in the way each group articulates the relationship of the present, risen Christ to the texts of Scripture. Those who advocate a recovery of the spiritual sense typically place more emphasis on Christ's present encounter of readers, while proponents of theological interpretation of Scripture are often quite reticent to describe such an encounter. This article will contrast the proposals for a theological interpretation of Scripture by revisionist David Tracy, postliberal Hans Frei, and evangelical Kevin Vanhoozer with the proposal to recover Scripture's spiritual sense by ressourcement theologian Henri de Lubac in order to suggest that de Lubac's recovery of the spiritual sense provides the necessary Christological framework to speak of Christ's present encounter of readers. It is suggested that de Lubac's recovery of the spiritual sense could advance the theological interpretation of Scripture to a more distinctly Christological hermeneutic.
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Rush, Ormond. "The Offices of Christ, Lumen Gentium and the People's Sense of the Faith." Pacifica: Australasian Theological Studies 16, no. 2 (2003): 137–52. http://dx.doi.org/10.1177/1030570x0301600202.
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The article examines the historical origins of the notion of Christ's threefold office as priest, prophet and king as applied to the church, highlighting the seminal contribution of John Calvin. After an initial reception into Catholic theology in the nineteenth century, it is Vatican II's document Lumen gentium which first receives the trilogy into official Catholic teaching in a significant way. The author examines issues that need addressing in any reconstructed theology of, in particular, the “prophetic office” and proposes that future ecumenical dialogue with Protestants on the three offices may provide opportunities for further Catholic reception of this Protestant framework.
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Piteo, Sister Elena Marie. "Social and Emotional Learning: Integrating a Catholic Christian Framework." Integratus 1, no. 3 (2023): 213–44. http://dx.doi.org/10.1521/intg.2023.1.3.213.
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This article develops an enriched framework for social and emotional learning that integrates the philosophy and theology of Saint Thomas Aquinas and current findings of psychological, developmental, and educational theories and empirical studies. The framework demonstrates that there are three key areas of social and emotional learning: (1) self-reflection, (2) virtue development, and (3) relational development. Furthermore, it explains that in order to achieve a fully integrated vision, these areas need to include biophysical, psychosocial, and spiritual elements of cognition, emotion, and social development. This framework has implications for education and psychotherapy. The article argues that a Thomistic-inspired framework has significant advantages for understanding social and emotional development because of its holistic treatment of the human person. Formation of the student is approached through a distinct Catholic Christian focus on the dignity of the human person as one made in the image and likeness of God and called to share in eternal beatitude with God. This framework of social and emotional development integrates science and philosophy and offers a Catholic Christian perspective on the need for divine revelation and Christ's gift of grace.
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Githiri, Leah Kagure. "A Biblical Response to the African View of the Spiritual Realm." Journal of Sociology, Psychology and Religious 5, no. 4 (2025): 70–78. https://doi.org/10.70619/vol5iss4pp70-78.
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This article explores the African Traditional Religious (ATR) worldview regarding the spiritual realm and offers a biblical response through the apostle Paul’s engagement with the Ephesian context. The ATR framework presents a hierarchically ordered spiritual universe governed by the Supreme Being and mediated through divinities, spirits, ancestors, and mystical powers—often manipulated through ritual specialists. These beliefs are not dismissed but taken seriously as a framework that reveals deep spiritual concerns for power, safety, and protection. By drawing parallels between African spiritual assumptions and the Ephesian cultural context, particularly in Acts 19 and the Epistle to the Ephesians, the article demonstrates how Paul affirms the reality of spiritual powers while proclaiming Christ's supremacy and victory over them. The gospel offers not only deliverance from fear but also a new spiritual identity that empowers believers to stand firm against evil. In this way, ATR worldview is not obliterated but transformed by the redemptive power of the risen and exalted Christ.
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EHRLICH, JOSHUA. "WILLIAM ROBERTSON AND SCIENTIFIC THEISM." Modern Intellectual History 10, no. 3 (2013): 519–42. http://dx.doi.org/10.1017/s1479244313000206.
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Scholars have hitherto found little to no place for natural philosophy in the intellectual makeup of the Enlightened historian William Robertson, overlooking his significant contacts with that province and its central relevance to the controversy surrounding David Hume and Lord Kames in the 1750s. Here I reexamine Robertson's Situation of the World at the Time of Christ's Appearance (1755) in light of these contexts. I argue that his foundational sermon drew upon the scientific theism of such thinkers as Joseph Butler, Edmund Law, and Colin Maclaurin to counter the autonomous figurations of the universe associated with Hume and Kames, and to develop a historical account of progress based around Christian progressivism rather than the stadial theory of Adam Smith. Robertson conceived of history neither in secular terms nor in those of traditional religion, but sought instead to update the language of providentialism by naturalizing the sacred within a framework of general laws.
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Bambangan, Malik. "INTEGRASI KARAKTER HAMBA TUHAN KEDALAM PELAYANAN DALAM BINGKAI TEOLOGI MATHEUS MANGENTANG." Phronesis Jurnal Teologi dan Misi 3, no. 1 (2020): 34–47. http://dx.doi.org/10.47457/phr.v3i1.48.
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The determinant of success in one's service is sustained by good and true character. Various attempts were made by educational institutions to implement character building in the learning process. But how can success in service if they do not have good character like Christ's character? The purpose of this study is to reduce the teaching of the theology of Matheus Mangentang about the character of God's servants in ministry at Sekolah Tinggi Teologi Injili Arastamar (hereinafter abbreviated SETIA) Jakarta and Gereja Kristen Setia Indonesia (hereinafter abbreviated as GKSI). The method used is an interview with Matheus Mangentang as the primary source of data and collecting data on centralization relating to the discussion of this topic. As a result, the character of God's servants in the theology of Matheus Mangentang is still relevant and can be integrated in the service of God's servants in SETIA and GKSI. The conclusion of this study is that the character of God's servants in the framework of the theology of Matheus Mangentang is very much needed in carrying out special services in SETIA and GKSI.
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Maulana, Abdullah Muslich Rizal, Linda Alfionita, Yuangga Kurnia Yahya, and Syamsul Hadi Untung. "Anthropocentrism in Christian eco-theology: origin and debate." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 3, no. 2 (2024): 197–220. https://doi.org/10.18326/ijoresh.v3i2.197-220.
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This article explores the origins of anthropocentrism in Christian eco-theology, a concept mainly introduced by Lynn White (1907-1987). It also examines the subsequent debates, especially from the perspective of theocentrism, which opposes the Anthropocentric model. Content analysis is used to understand the language and social functions of anthropocentrism and Christian eco-theology in academic literature while also examining the key arguments related to the topic. Meanwhile, discourse analysis is employed to reinforce the findings. The study concludes that Lynn White’s work, The Historical Roots, initiated further contemporary debate on Christian eco-theology. As experts claimed, the error committed by White may have caused tremendous damage to the Christian tradition. However, it also enriched subsequent inquiries into the development of Christian eco-theology. Moreover, the anthropocentric framework in Christian eco-theology was also partly a result of misinterpreting Genesis 1:27, which is closely related to the various interpretations of Imago Dei (image of God). Theocentrism, as such, possibly occupies a central position in present-day apologetics regarding eco-theology in Christianity, providing further opportunities for discussion in defending Christ's relevance to the recent environmental crisis.
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Kelly, Jamie J. "The Rhetoric of Empire in the Scottish Mission in North America, 1732–63." Scottish Church History 49, no. 1 (2020): 25–37. http://dx.doi.org/10.3366/sch.2020.0020.
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In 1755, William Robertson delivered a sermon before the Society in Scotland for Propagating Christian Knowledge, entitled The Situation of the World at the Time of Christ's Appearance…. He addresses British imperial expansion and its prospects for civil and moral improvement, while denouncing the moral decay manifest in the growth of slavery and exploitation of natives. Through advocating a considered balance between submission to revealed religious principles and the exercise of reason, Robertson stresses the necessity of both for promoting virtue and preventing vice. The SSPCK, an organisation dedicated to spreading ‘reformed Christianity’ as a catalyst of cultural progress (and thus the growth of virtue) among rural Scots and Natives in North America, was responding to a perceived lack of government commitment to this very task. Empire provided the framework for mission, yet the government's secular agenda often outweighed religious commitments. This article makes use of SSPCK sermons from the eighteenth century to trace the attitudes of Scottish churchmen and missionaries towards the institutions and motives driving empire, in a period when they too were among its most prominent agents. This will shed light on the Scottish church's developing views on empire, evangelism, race, improvability and the role of government.
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Drever, Matthew. "La Trinidad, el amor al prójimo y el Cuerpo de Cristo." Augustinus 63, no. 3 (2018): 331–47. http://dx.doi.org/10.5840/augustinus201863250/25115.
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Augustine’s late writings on grace and predestination raise myriad problems, among them what place the Bishop of Hippo envisions for ethical relations toward others. Where does the second great commandment -love your neighbor- fit into his account of grace? Does it find a constitutive place or is it drowned out by his claims on grace and predestination? This article takes up these enduring questions by examining the trinitarian framework in which Augustine develops his account of the body of Christ. Here we will see that our inclusion in Christ’s body involves not simply an outward reforming of our love toward the other but also a relocating of it within Christ’s body where the discrete separation between the other and myself is bridged and united through the Spirit’s love. Augustine’s model of the totus Christus offers here not only a proleptic eschatological vision of heaven to come, but also places an ethical demand on the historical church. We might say that our genuine humanity, which is being formed through our participation in Christ’s body, entails also a new and redeemed type of existence lived in and through our love of God and neighbor.
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Lurie, Zinaida. "Christ as Teacher in classical European iconography." Hypothekai 8 (May 2024): 89–109. http://dx.doi.org/10.32880/2587-7127-2024-8-8-89-109.
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The article examines the visual embodiment of the theme of Christ's teaching in the European visual tradition. The author shows that the pedagogical metaphors of the Teacher and the Educator, vivid in the New Testament texts and the works of the first Christian writers, were reflected in the fine arts through certain iconographic formulas. An assumption is made about the possibility of a pedagogical interpretation of the symbolic image of the Good Shepherd (basing on Clement of Alexandria). Variations in the image of the Teacher in the works of the 4-5th centuries are also analyzed: these are compositions with Christ the Wonderworker and Christ the Philosopher, which had different iconographic prototypes. Regardless of the characteristics of the portrait interpretation of Christ, special attributes (rhetorical gesture, pallium, scroll or open codex) allow to identify Him as a Teacher. The view on Christ as the Teacher and righteousness and divine wisdom, incomparable with earthly knowledge, is a specific of the patristic tradition. The development of Christian art under the influence of liturgical theological the formation caused appearance of new subjects and interpretations in medieval art. Plots previously associated with the theme of Christ’s teaching receive a different view within the framework of typological exegesis. The author shows that the main “pedagogical” plot, which received consistent development in the art of the Middle Ages, is the image of the young Christ in the Jerusalem temple (Luke 2:41-51). The plot was popular due to the veneration of the image of the baby Jesus, general interest in His childhood, and also in connection with the cults of the Mother of God. In the iconography of the 15-17th centuries the polemical component of the plot is often emphasized, with the scene being interpreted as a variant of a dispute. In apocryphal texts dedicated to the childhood of Jesus, there are episodes of interaction between the Divine Youth and school teachers, who generally showed pedagogical carelessness towards the child and recognized His “disability to learn.” In illustrations of the plot children sympathize and support their “classmate” and even glorify Him as God. Finally, in the late Middle Ages, the story of the giving of the Lord's Prayer was spread, with the direct interaction of the Teacher and Preacher with their listeners articulated.
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SKOCZYLAS, ANNE. "Archibald Campbell'sEnquiry into the Original of Moral Virtue, Presbyterian Orthodoxy, and the Scottish Enlightenment." Scottish Historical Review 87, no. 1 (2008): 68–72. http://dx.doi.org/10.3366/e003692410800005x.
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The moral framework to the Scottish ‘science of man’ is part of the broader picture of how enlightened thinkers adapted common ideas to their particular cultures. The work of Rev. Archibald Campbell (1691–1756) is an illustration both of the Christian nature of the Scottish enlightenment, and of the stresses that this could engender. Campbell wrote about moral virtue in a commercial society, interpreting human motivation in a surprisingly liberal manner for a Presbyterian minister. His approach to luxury in a Calvinist context may not have been entirely new, but his views represented a radical reappraisal of ethical standards for many of his countrymen. Since Campbell was professor of Ecclesiastical History at St. Andrews, many conservatives felt that he represented a threat to his students. In the 1735 General Assembly his clerical opponents attacked the description of the nature of self love and the ideas about human happiness published in the Enquiry into the Original of Moral Virtue. They also found the Discourse proving that the Apostles were no Enthusiasts to be blasphemous in its description of Christ's followers as ordinary men in their response to the Crucifixion. Campbell defended himself successfully, and continued to teach until his death. He consistently argued that natural law and reason were clear guides to moral behaviour and to religious belief. He helped to formulate an eighteenth-century Scots perception of virtue which was grounded in Christian ethics, but which acknowledged the importance of reason, and accepted the reality of life in a commercial society.
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Markovic, Miodrag. "An example of the influence of the gospel lectionary on the iconography of medieval wall painting." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 353–62. http://dx.doi.org/10.2298/zrvi0744353m.
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The influence of the Gospel lectionary (evangelistarion) on the iconography of medieval wall painting was rather sporadic. One of the rare testimonies that it did exist, nevertheless, is the specific iconographic formula for the scene of Christ in the house of Martha and Mary, preserved in a number of King Milutin's foundations - Gracanica (ca. 1320), Chilandar katholikon (1321) and St. Nicetas near Skopje (ca. 1324). In all three churches, the iconographic formula corresponds for the most part to the description in the Gospel (Lk 10, 38-42). A large number of figures were painted against an architectural background, intimating that the action in the event was taking place indoors (draw. 1, figs. 1, 2). Among the figures, only Christ is marked by a halo. He is sitting on a small wooden bench, and addressing a woman, who is standing in front of him. This is certainly Martha. Her sister Mary is sitting at the feet of Christ. Next to Christ is Peter, and one or two more disciples, while numerous onlookers, men and women, are depicted behind Martha. There is no mention of either them or the apostles in the Gospel of Luke. The appearance of the disciples' figures, however, is easy to explain because they appear usually in greater or lesser numbers with Christ, in the scenes from the cycle of Christ's Public Ministry. In addition to this, this passage from the Gospel intimates that Christ entered the village in the company of his disciples. As for the figures behind Martha, at a first glimpse, one would assume that they are Judeans, the same ones that sometimes, according to the Gospel of John (11:19-31), appear in the house of Martha and Mary in the episodes painted next to the Raising of Lazarus. Still, such an assumption is not plausible because among the mentioned figures in the depictions in Gracanica, Chilandar and St. Nicetas, one can distinguish a woman above the other figures, her right arm raised, addressing Christ. This figure enables an explanation for the unusual iconographic formula and indicates its connection with the evangelistarion. The section of the Gospel that speaks of Christ's visit to Martha and Mary (Lk 10:38-42) is read out during the liturgy of the feasts of the Birth and the Dormition of the Virgin and, in the lectionary, these five verses are accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The two verses recount the conversation of Christ and a woman during the Saviour's address to the assembled crowd who tempted him, demanding a sign from Heaven. Recognizing the Lord, the woman raised her voice so as to be heard above the crowd and said: 'Blessed is the mother who gave you birth and nursed you'. Two different events and two separated passages from Luke are joined in the lectionary in such a way that from the combination of the readings, it proceeds that the mentioned woman is addressing Christ while he is speaking to Martha. As a result, an iconographic formula emerged that was applied in Gracanica, the Chilandar katholikon and in St. Nicetas near Skopje. Judging by the preserved examples, this formula was characteristic only of the painting in the foundations of King Milutin. None of the other known depictions of Christ's visit to Martha and Mary, Byzantine or Serbian included the figure of a third woman, singled out from the mass of onlookers speaking to Christ. With minor variations, the text of the closing verses of Chapter 10 of the Gospel of Luke was, in the main, almost literally illustrated. The origin of this unique iconographic formula in several of King Milutin's foundations remains unknown. The most logical thing would be that the combined illustration of the two separate passages from Luke's Gospel came from an illuminated lectionary of Byzantine origin. However, the quests for such a manuscript so far have not confirmed this assumption. In the only lectionary, known to us, which depicts Christ in the house of Martha and Mary - the Dionysiou cod. 587 - the iconographic formula is the pictorial expression of the last verses of Chapter 10 of the Gospel of Luke. The two verses of Chapter 11 in Luke's Gospel, which are also included in the text of the lection, read out during the liturgy of the Birth and of the Dormition of the Virgin, had no effect on the iconography of the scene of Christ in the house of Martha and Mary in the famous Dionysiou lectionary, even though in it, the mentioned scene illustrate this very lection. The scene is located in the place where the said lection appears for the first time in the lectionary, within the framework of the readings envisaged for the feast of the Birth of the Virgin (September 8). The second part of the lectionary which refers to the same lection, i.e. to its reading for the feast of the Dormition (August 15), is illuminated with the representation of the death of the Virgin. The Dormition of the Virgin is painted in the corresponding place in several more lectionaries, while beside the pericope that is read during the liturgy of the feast of the Birth of the Theotokos, sometimes there was an appropriate depiction of the Birth of the Virgin, or simply a single figure of the Virgin. Most often, however, that part of the lectionary was left without an illustration, which can be explained by the fact that the vast majority of illuminated Byzantine lectionaries either did not have any figural ornamentation or merely contained the portraits of the evangelists. The absence of narrative illustrations is particularly characteristic of the Byzantine lectionaries that originate from the Palaeologan era. The illumination of Serbian lectionaries from that epoch is also reduced to ornamental headpieces, initials, and, in some cases, the evangelist portraits. Nevertheless, one should not altogether exclude the possibility that in some unknown or unpublished Byzantine or Serbian manuscripts of the evangelistarion, there was an iconographic formula that was applied in the painting of King Milutin's foundations. In any case, it does not seem plausible that this unusual iconographic formula may have arrived from the West. The scene of Christ's visit to Martha and Mary was also presented in the Latin lectionaries based on the five Gospel verses in which it was described (Lk 10:38-42) even though, in the appropriate pericope of the lectionaries of the Roman Church, these five verses are also accompanied by a reading of two another verses the Gospel of Luke (Lk 11:27-28). The influence of the lectionaries is not visible even in the presentations of Christ's visit to Martha and Mary that are preserved in the medieval wall painting of the western European countries.
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Tiurina, Svetlana Nikolaevna. "The Sacrifice of Isaac in the Religious Art of Jews and Christians: The Philosophical Antagonism of Law and Truth." Культура и искусство, no. 3 (March 2025): 10–21. https://doi.org/10.7256/2454-0625.2025.3.73539.
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The article examines the iconography of the Sacrifice of Isaac (Akedah) in Jewish and Christian religious art of late antiquity. The focus of the study is on the frescoes of the Dura-Europos synagogue (3rd century CE) and the paintings of the Catacombs of Peter and Marcellinus (3rd–4th centuries CE), interpreted through the philosophical opposition of Law and Truth, as proposed by Alain Badiou. In Jewish tradition, the Akedah symbolizes fidelity to the Law and the covenant with God, while in Christianity, it is reinterpreted as a prophecy of Christ's sacrifice, reflecting a radical break with previous ritual structures. The methodology of the study is based on comparative iconographic analysis and philosophical interpretation within the framework of Badiou's concepts. The author reveals how visual symbols (such as the shell, the lamb, and the postures of the figures) become carriers of theological ideas, highlighting the antagonism between Jewish and Christian interpretations of the Akedah. The novelty of the work lies in the application of Badiou's philosophical concepts to the analysis of religious art, uncovering the metaphysical conflict between Law (as a system of norms) and Truth (as an event that disrupts the existing order). For the first time, the iconography of the Akedah is examined as a field of confrontation between two paradigms, where Judaism maintains fidelity to tradition, while Christianity asserts a new universality through symbolic reinterpretation. The conclusions emphasize that Jewish art focuses on fidelity to the Law and dialogue with God, while Christian art transforms the sacrifice into a symbolic Truth linked to the event of Christ. This antagonism continues to shape the development of the two religious traditions, finding expression in their art and theology.
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Schlesinger, Eugene R. "The Threefold Body in Eschatological Perspective." Ecclesiology 10, no. 2 (2014): 186–204. http://dx.doi.org/10.1163/17455316-01002004.
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In this article, I draw from Henri de Lubac’s ecclesiology to delineate the relations between the three forms of Christ’s body (historical, ecclesial, and sacramental). Using the heuristic frameworks of scholastic sacramental theology and of spiritual exegesis, I demonstrate that language concerning the ecclesial body is significantly more complex than with the historical or sacramental bodies. The ecclesial body is at once entirely provisional—the sacrament of Christ—and the fulfillment itself—the totus Christus. This leads me to pose the question: what aspects of the Church endure through eternity and which pass away? I argue that it is the faithful who abide, while the visible institutional structures of the Church will be no more. I clarify how the institutional aspects of the Church relate to the congregatio fidelium and suggest that academic ecclesiology concern itself with the lives of the faithful rather than simply with faith and order.
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Manggala, Jakobus Aditya Christie, and Isodorus Bangkit Susetyo Adi Nugroho. "The Meaning of Javanese Slametan Arwah in The Perspective of Eucharistic Theology Through Umberto Eco’s Sign of Production Theory." International Journal of Indonesian Philosophy & Theology 5, no. 2 (2024): 81–92. https://doi.org/10.47043/ijipth.v5i2.74.
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Death is a universal experience that brings profound grief to the surrounding family and community. While the journey of grieving is deeply personal—shaped by each individual’s unique relationship with the deceased—cultural factors play a significant role in how humans derive meaning from death and navigate the accompanying grief. In a context in which culture and Catholicism are interwoven, like the case in the Javanese Catholic community, it is not uncommon that there would arise questions on meaning and confusion on the rites associated with death. This research discusses the resonance and dissonance between the slametan arwah rite in Javanese culture and the rite to commemorate the deceased in the Eucharistic celebration. Utilizing the framework of 'mode of sign production' by Umberto Eco, this study shows that slametan arwah rituals share some similarities with the Eucharist: in them, the centrality of communion expressed and strengthened through prayer and shared meals, the remembrance of the deceased as a way of maintaining harmony between the deceased with the living, and the ceremonial structure both practices hold. However, the critical point to observe is that there are distinctions between them in their perspectives on salvation, the presence of death remembrance is not central within the Eucharist, and an understanding of Christ's sacrificial offering in the Eucharist. This study is organized into four sections based on Umberto Eco's Semiotics of Signs: Recognition, Ostentation, Replica, and Invention. Before these analyses, an overview of the slametan arwah rite within the Javanese worldview will be provided. Through these discussions, the study aims to help Catholic Javanese deepen their understanding of both practices to prevent theological confusion. It also aims to contribute to the vision of inculturation advocated by Vatican II, fostering a richer integration of local customs with church theology.
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Oswan, Devina Benlin. "HAVE WE MISCONSTRUED CHRIST’S PRIESTLY AND KINGLY WORK? A Discussion on Analytic and Exegetical Christology." MAHABBAH: Journal of Religion and Education 3, no. 2 (2022): 119–39. http://dx.doi.org/10.47135/mahabbah.v3i2.51.
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Within the framework of traditional Christology, the most common interpretation of Christ’s three-fold office is that Christ’s work as our High Priest culminated on the cross as He suffered divine wrath and judgment, while His kingly rule began at His resurrection and ascension. However, with respect to the priestly role, David Moffitt challenges this common understanding and argues that, based on a careful reading of the Epistle to the Hebrews, Christ’s atoning sacrifice ultimately took place during His ascension. Complementing Moffitt’s account, I argue that Christ’s kingly work climaxed in His death on the cross. Using the tools of analytic method, I shall analyze 2 Chronicles 33:1-20 and offer an interpretation to support my argument. If Moffitt’s and my account is Scripturally tenable, it is safe to conclude that traditional Christology has mistakenly reversed Christ’s priestly and kingly role.
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Martins, Samuel. "‘LOVE COVERS A MULTITUDE OF SINS,’ AN EXEGESIS OF 1 PETER 4:8." Biblical Studies Journal 06, no. 03 (2024): 13–17. http://dx.doi.org/10.54513/bsj.2024.6302.
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In the first epistle Peter consoles the persecuted Christian by affirming that present suffering sanctifies Christians for the resurrection with Christ. In this framework, 1 Peter 4:8 serves as the scriptural basis to love each other deeply by not disclosing others’ sins as is inevitable. As if Christ’s love that covered sins could erase stigma, the same way believers should forgive, accept, and reintegrate the offenders. It also involves oneness and authenticity in the believer and the unbeliever to counteract evil and to follow Christ’s transformative transforming redemption.
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Rizzo, Daniela. "The Word Made Flesh and the Spirit’s Breath: Bridging Christology and Pneumatology in Animal Theology." Religions 15, no. 11 (2024): 1355. http://dx.doi.org/10.3390/rel15111355.
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This paper proposes a synthesis of Christological and pneumatological insights to present a more inclusive vision of creation’s role in divine worship and redemption. While deep incarnation emphasizes Christ’s identification with all of creation, this study extends the discussion by incorporating the Spirit’s ongoing work through the framework of animal glossolalia. Nonhuman creatures are seen not merely as passive recipients of Christ’s redemptive work but as active participants in cosmic worship through the Spirit’s intercession. By uniting the shared flesh of Christ with the Spirit’s transformative presence, the paper suggests a more integrated theological vision that includes all living beings in the divine narrative. This approach invites us to reconsider the role of animals within a broader ecological and theological framework, urging a reimagining of their spiritual capacities and their place in the eschatological hope for the renewal of all creation.
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Koryakin, Sergey. "Abandoning Penal Substitution: A Patristic Inspiration for Contemporary Protestant Understanding of the Atonement." Religions 12, no. 9 (2021): 785. http://dx.doi.org/10.3390/rel12090785.
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In recent decades, there has been a resurgent interest among Protestant theologians in the so-called Christus Victor theory of the atonement. Firmly grounded in patristic thought (esp. Irenaeus of Lyons), this understanding of the work of Christ was first studied and formulated by a Swedish Lutheran, Gustaf Aulén, in 1931. Recent works by Darby Kathleen Ray, J. Denny Weaver, Thomas Finger, Gregory Boyd, and others develop Aulén’s endeavor and present new versions of the Christus Victor model. These scholars directly or indirectly demonstrate that the main framework of the patristic understanding of atonement was more faithful to Scripture and less problematic in terms of dogma and ethics than the traditional Protestant penal substitution theory. A short analysis of contemporary versions of the Christus Victor motif shows that this model of atonement proves to be more relevant in responding to the challenges of today’s world by providing substantial background for Christian spiritual life and ethics.
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Verhagen, Koert. "God, the Middle Term: Bonhoeffer, Kierkegaard, and Christ’s Mediation in Works of Love." Religions 11, no. 2 (2020): 78. http://dx.doi.org/10.3390/rel11020078.
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In this article, I argue that in Works of Love Søren Kierkegaard stays true to his Lutheran roots in detailing an ethic of neighbor love that draws deeply on and unfolds the implications of the inseparable realities of justification and Christ’s mediation in the social sphere. The article unfolds in two parts. Since neither of these realities are explicit in Works of Love, the first part considers Dietrich Bonhoeffer’s account of Christ as mediator in order to provide a framework for thinking about and identifying their presence in Kierkegaard’s thought. Engaging with Bonhoeffer in this manner is particularly useful, not least because he was deeply influenced by Kierkegaard and also stood in the Lutheran tradition, but also because although he outlines the expansive nature of Christ’s mediatorial work to tantalizing effect, he never unfolds its concrete, ethical implications for the Christian life. With the key aspects of Bonhoeffer’s account in mind, the second part of this article demonstrates and argues for an overlooked theological dynamic in Works of Love: namely, that Kierkegaard’s account of God’s mediation not only shares these keys aspects, but also unfolds the ethical implications of Christ’s mediation for the Christian life.
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Kelly, Declan. "The Fundamental Word of Christ’s Eschatological Proclamation." Journal of Reformed Theology 17, no. 1 (2023): 69–96. http://dx.doi.org/10.1163/15697312-bja10030.
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Abstract Whether understood as an expression of the inner attitude or disposition of the Christian, as a description of the kingdom’s inhabitants, or as a Christianizing of virtue theory, the beatitudes have generally been read within the framework of Christian ethics. This is as true of the Protestant tradition as it is of others. This essay considers a notable exception to that general approach: the account of the beatitudes as found in Karl Barth’s Church Dogmatics IV/2. Read as a “word of grace,” the beatitudes are understood by Barth to be a deepening of the revelation that God is for us, and ultimately so, as the “total savior.” More specifically, this essay argues that Barth offers a christological-cosmological reading of the beatitudes orientated to the saving advent of God’s eschatological kingdom in a “wounded” cosmos subjected to foreign lords, and that he thereby taps into the “apocalyptic” character of these sayings.
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Chu, Zane E. "The Law of Embrace: Satisfaction, Forgiveness, and the Cross in Aquinas, Lonergan, and Volf." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (2021): 216–43. http://dx.doi.org/10.1177/1063851220973334.
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A dialogue between Aquinas and Volf mediated by Lonergan illuminates the practical significance of Christ’s redemptive work. Aquinas contemplates the mystery of Christ’s passion as an act of satisfaction proceeding from charity that makes amends for wrongdoing. Lonergan specifies this satisfaction as a fitting expression of sorrow for the granting of forgiveness. He further identifies the essential meaning and practical significance of redemption as the transformation of evil into good, and calls it the law of the cross. Volf delineates the significance of the cross for practices of reconciliation, the movement from exclusion to embrace through repentance, forgiveness, and making space for the other. I suggest that Volf’s framework is undergirded by Lonergan’s law of the cross and assists retrieving the latent practical significance of Aquinas’ contemplation. Satisfaction for another is interpreted as forgiveness in the movement from exclusion to embrace proceeding from charity interpreted as the will to embrace.
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Jervis, L. Ann. "Christ Doesn’t Fit: Paul Replaces His Two Age Inheritance with Christ." Interpretation: A Journal of Bible and Theology 76, no. 4 (2022): 314–27. http://dx.doi.org/10.1177/00209643221108175.
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This essay reevaluates the widespread assumption that Paul modified a Jewish apocalyptic two-age dualism framework in light of Christ’s resurrection and offers an alternative explanation: that God’s salvific goal is not the new age, but Christ. The present age and Christ are mutually exclusive realities. Moreover, believers’ sin, suffering, and physical death are not signs of the overlap of the ages, but fit life in union with Christ.
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Keçiş, Murat. "Review of: Olga Karagiorgou – Pantelis Charalampakis – Christos Malatras (eds.), TAKTIKON. Studies on the Prosopography and Administration of the Byzantine themata." Gephyra 27 (March 13, 2024): 217–19. http://dx.doi.org/10.37095/gephyra.1440751.
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This volume presents the first results of the TAKTIKON research project on the prosopography and administration of the Byzantine themata (the large administrative divisions of the Byzantine State), which is being realized at the Academy of Athens by Olga Karagiorgou (Project instigator and director), Christos Malatras and Pantelis Charalampakis (Scientific collaborators), as well as the papers of a one-day International Workshop organized in the framework of the same project.
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Buck, Jennifer M. "Feminist Philosophical Theology of the Atonement." Feminist Theology 28, no. 3 (2020): 239–50. http://dx.doi.org/10.1177/0966735020906938.
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This article seeks to address the doctrine of the atonement using both the methodology of philosophical theology as well as the voices of feminist theology. Working primarily with the Christus Victor model and expanding upon Anslem’s framework, contemporary voices in feminist theological scholarship such as Darby Kathleen Ray, Kathryn Tanner, Mary Grey and Carter Heyward will be built upon in order to better further the conversation of the work of the cross.
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den Boggende, Bert. "Richard Roberts' Vision and the Founding of the Fellowship of Reconciliation." Albion 36, no. 4 (2005): 608–35. http://dx.doi.org/10.2307/4054584.
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“Pacifism + non-resistance are by-products of some central things to which we have to testify.”Richard RobertsAlthough Rev. Richard Roberts was the chairman of the founding conference of the Fellowship of Reconciliation (FOR) at Cambridge in 1914, its first general secretary, and the key figure in its early ideology, he has largely been ignored in the secondary literature. Admittedly, Vera Brittain, in The Rebel Passion, sketched an appreciative vignette, but Jill Wallis, in her more recent FOR study Valiant for Peace, mentions him only six times without discussing his ideas. Even Roberts' daughter Gwen's biography, Grace Unfailing, fails to analyze the basis of his contribution. Yet, seven decades after attending the founding FOR conference, its only survivor, Horace Alexander, wrote that, while he could not recall the details, Richard Roberts had impressed him most, for he “got right into [him], and helped [him] find a sure foundation for life.” Alexander's comment points in the direction Martin Ceadel began to develop when he defined pacifism as a faith. But Ceadel restricted that faith to its relation to war, a restriction that was inappropriate for the early FOR. Pacifism, its leading members posited, should pervade all of life, private as well as public. Their conception of the new organization sounded like a worldview, a framework through which they viewed the world. Nevertheless, although pacifism should influence all of life, it was, as Roberts suggested, a by-product rather than the central element. Hence, rather than explicating his understanding of pacifism, at the founding conference Roberts focused on Christ's atonement as the ground of all ethics and as supplying the regulative principle of the Christian's reconciling ministry in the world. From this perspective he drew the conclusion that reconciliation implied a wide range of social activities for which the energies of youth, being used in warfare, should be mobilized in something akin to a Franciscan tertiary order. It was this call for social regeneration combined with evangelism that impressed Alexander. Only in passing Roberts declared the “simple,” pre-1914 pacifism bankrupt, while expecting that reconciliation in all spheres of life would undercut the commonly held view that war was “a hateful affair yet a noble enterprise of Christian chivalry.” This notion of reconciliation, with all that it entailed, became central. Even before the FOR had a conscription committee it had established committees for its rehabilitation of young offenders commune, for education, and for social service. The limited secondary literature has generally ignored these committees and failed to analyze the notion of reconciliation, focusing instead on the by-product and on conscientious objectors. Methodologically, Ceadel defined the FOR as quietist, and compared to the No-Conscription Fellowship (NCF) that would be quite accurate. Indeed, for while the FOR encouraged its members to be politically involved—it had a political group committee—it shied away from being a political pressure group, regarding the NCF tactics incompatible with reconciliation. Although its methodology was quietist, its ideology was radical, aiming at the transformation of society. In order to understand this largely Roberts-influenced reconciliation ideology, it is necessary to take a closer look at Roberts' worldview.
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Evans, Sara E. "Knowing God through Indwelling the Law: A Polanyian Exploration." Journal of Theological Interpretation 17, no. 1 (2023): 59–76. http://dx.doi.org/10.5325/jtheointe.17.1.0059.
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Abstract Too often in Christian circles, Levitical law is sidelined or ignored, with little attention given to the particular laws and rituals. In this article, it is argued that Leviticus is central to our proper understanding of God’s identity, particularly as displayed in the Gospel narratives. To achieve this understanding, the article proposes utilizing the epistemological framework of Michael Polanyi, whose work on knowing through participation is particularly apt for the ritual focus of Leviticus. To demonstrate the suitability of this hermeneutic, the basic tenets of Polanyi’s program are explained before applying it to the restrictions on menstruating women in Lev 15. Polanyi’s system suggests that discoveries expand upon existing knowledge and frameworks for seeing the world. With this in mind, the analysis of knowing God through Lev 15 is compared to Mark’s account of the hemorrhaging woman in Mark 5. It becomes clear that Levitical restrictions prepare both the hemorrhaging woman and the surrounding crowd to recognize Christ’s divine identity through the miracle of healing and removal of social and ritual isolation in the woman’s life. Thus, the law provides an initial framework for knowing God, which Christ eventually broadens by demonstrating God’s complete triumph over death. Finally, the article argues that participating in the rituals and overarching framework of Levitical law enables Israel to know God and provides a similar opportunity to readers of the text. Readers may participate, albeit at a distance, so they, too, may be formed to recognize God in Christ.
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ADIGUN, Olusegun James, and Adebayo Ola AFOLARANMI. "Leveraging on Artificial Intelligence towards the Fulfillment of Christs' Evangelical Mandate." Pastoral Counsellors: Journal of Nigerian Association of Pastoral Counsellors 4 (January 6, 2025): 100–108. https://doi.org/10.5281/zenodo.14603797.
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This research explores the convergence of Artificial Intelligence (AI) and Evangelism, focusing on how technological advancements can facilitate the execution of Christ's Great Commission (Matthew 28:18-20). The utilization of AI-driven tools presents remarkable opportunities for tailored evangelistic efforts, broader outreach, and streamlined follow-up processes. This study examines the advantages, obstacles, and important factors associated with the application of AI in evangelism. A literature review was conducted on the subjects of Artificial Intelligence and evangelism, employing the Technological Acceptance Model (TAM) and Social Cognitive Theory (SCT) as theoretical frameworks. AI's capabilities in data processing, personalized communication, and scalability present unique opportunities for churches and faith-based organizations to expand their reach and effectiveness. AI-based analytics enhance evangelistic methodologies and support discipleship. Furthermore, AI-enhanced online platforms and mobile applications broaden the global reach of evangelism and ensure theological precision. Key considerations include the necessity of human interaction, cultural awareness, data privacy, and accountability. The study concludes that AI possesses significant transformative potential for evangelism, allowing for a more effective realization of Christ's directive. By addressing the associated challenges and considerations, evangelists can effectively utilize AI to disseminate the Gospel, improve discipleship, and engage a larger audience. The paper advocates for the exploration of AI-driven evangelistic tools and the ongoing assessment and refinement of AI-based evangelism strategies.
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Vagelatos, Aristides, Elena Mantzari, Mavina Pantazara, Christos Tsalidis, and Chryssoula Kalamara. "Developing tools and resources for the biomedical domain of the Greek language." Health Informatics Journal 17, no. 2 (2011): 127–39. http://dx.doi.org/10.1177/1460458211405007.
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This paper presents the design and implementation of terminological and specialized textual resources that were produced in the framework of the Greek research project “IATROLEXI”. The aim of the project was to create the critical infrastructure for the Greek language, i.e. linguistic resources and tools for use in high level Natural Language Processing (NLP) applications in the domain of biomedicine. The project was built upon existing resources developed by the project partners and further enhanced within its framework, i.e. a Greek morphological lexicon of about 100,000 words, and language processing tools such as a lemmatiser and a morphosyntactic tagger. Christos Tsalidis, Additionally, it developed new assets, such as a specialized corpus of biomedical texts and an ontology of medical terminology.
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Hagerman, Justin M. "Fragility and Eccentricity: the Mortal and Glorified Body in Philippians 3:21." Horizons in Biblical Theology 46, no. 2 (2024): 154–78. http://dx.doi.org/10.1163/18712207-12341490.
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Abstract Recent Pauline scholarship has shown increasing interest in the concepts of agency, body, personhood, and self. Situating itself within an emerging current of Pauline interpretation of the σῶμα, this article provides an analysis of Paul’s language concerning the σῶμα in Philippians 3:21. In the first part, we focus on Paul’s description of the body as τῆς ταπεινώσεως, “of humiliation.” It is argued that Paul conceives of the body in terms of its mortality, owing to its tendency towards death, as well as its monstrosity, a characteristic that illuminates how Paul reframes the perception of the body. In the second part, we analyze Paul’s description of Christ’s body as τῆς δόξης, “of glory.” It is argued that the glorification of Christ’s body emerges as a function of heavenly existence in God’s presence. In our third part, we use the results from our preceding analyses of the language in Philippians 3:21 in order to construct a conceptual framework for interpreting the σῶμα in Paul from new interpretive angles. It is proposed that the concepts of fragility and eccentricity will shine more light on Paul’s conception of the body, which has a twofold character as both fragile and eccentric.
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Sallomi, Azhar Hassan, and Wafa’ Abbas Sahan. "Critical Stylistic Analysis of Self-Conflict in Kazantzakis’ The Last Temptation of Christ." Theory and Practice in Language Studies 13, no. 8 (2023): 2153–61. http://dx.doi.org/10.17507/tpls.1308.32.
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The current study investigates the concept of self- conflict in Kazantzakis’ movie version of the novel The Last Temptation of Christ from a critical stylistic perspective. The Last Temptation of Christ is selected as a sample of analysis since it clearly portrays the life of Jesus Christ who struggles with various forms of temptation including fear, doubt, depression, reluctance and lust. Assuming and implying, being one of stylistic tools listed in Jeffries’ (2010) framework, is the only tool examined in this study. Thus, the study aims at showing how such tool is employed by the writer to uncover Christ’s self-conflict. Additionally, the linguistic triggers through which this tool appears are identified to explain further the way linguistic realizations aid to echo the writer’s ideologies to the concept of inner conflict. The study finds out that assuming and implying tool is utilized successfully in this movie as it helps a lot in revealing Christ’s inner conflict in order to live out God’s plan for him while trying to avoid sins. In other words, the linguistic triggers involved in assuming and implying obviously mirror how Christ is challenging to be divine and human.
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Bray, Dennis P. "The Body of the Artist, in the Body of Christ: Toward a Theology of the Embodied Arts." Religions 15, no. 3 (2024): 345. http://dx.doi.org/10.3390/rel15030345.
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One insight at the heart of embodiment research is that the particular, material human body is the nexus of two loci: as an integration of sensory apparatuses, the body is the receptive locus of the world; at the same time, the body is the locus of responsive engagement with the world. Working from the framework of embodiment, this essay is a theological exploration of the arts, with particular attention given to the artist. The first half details two controlling ideas about the nature of embodiment and the arts: (i) the arts are necessarily embodied, and (ii) the Christian artist is in Christ’s body. Here I examine how the artwork and the artist are necessarily embodied—the body is the horizon on which the arts are possible. With these two controlling ideas in hand, the second half of the essay considers three implications: (i) the artist works in and for the church; (ii) the arts are a gift of the Holy Spirit; and (iii) the arts are a place where the church experiences the Spirit’s working. These implications yield, among other insights, the finding that Christ’s body is horizon on which the Christian arts are possible.
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Gesowan, Tony. "Ethical Transformative Leadership and Good Governance in the Digital Economy: A Model Based on Jesus Christ’s Servant Leadership." African Multidisciplinary Journal of Research 1, no. 1 (2024): 217–28. https://doi.org/10.71064/spu.amjr.1.1.274.
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In today’s rapidly evolving digital economy, the need for ethical transformative leadership and good governance has become paramount. This abstract explores the application of Jesus Christ’s servant leadership as a model for fostering ethical leadership and effective governance in the digital business environment. The digital economy has ushered in unprecedented opportunities and challenges in the Kenyan business environment. On one hand, technological advancements have led to increased connectivity and economic growth. On the other hand, issues related to data privacy, cyber security and ethical concerns have risen to the forefront. In this context, leadership and governance are instrumental in navigating the complexities of the digital age. Jesus Christ’s servant leadership provides a compelling framework for ethical transformative leadership. His teachings emphasized humility, empathy and a commitment to serving others. In the digital economy, leaders who embrace these principles can inspire trust and guide organizations towards ethical practices. By prioritizing the welfare of their teams and stakeholders, servant leaders create an environment conducive to ethical decision-making. Moreover, good governance is essential for ensuring transparency, accountability, and the protection of stakeholders’ interests in the digital economy. Jesus Christ’s governance model, characterized by fairness and a commitment to justice, can be applied to corporate governance. Effective governance structures such as boards of directors can draw inspiration from this model to make sound decisions that benefit both shareholders and society. This abstract also discusses the importance of ethical leadership and governance in addressing pressing digital economy issues. It highlights the significance of fostering a corporate culture that values integrity, inclusivity and sustainability. By following the servant leadership model, businesses can become ethical stewards of the digital realm, promoting responsible innovation and equitable growth. In conclusion, as the digital economy continues to shape our world, ethical transformative leadership and good governance are indispensable. Drawing inspiration from Jesus Christ’s servant leadership, organizations can develop leaders who prioritize the well-being of their teams and stakeholders. By implementing fair and just governance practices, they can ensure accountability and transparency. Ultimately, this approach contributes to a sustainable and ethical digital business environment.
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Allen, Michael. "“It Is No Longer I Who Live”: Christ’s Faith and Christian Faith." Journal of Reformed Theology 7, no. 1 (2013): 3–26. http://dx.doi.org/10.1163/15697312-12341273.
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Abstract I offer a dogmatic analysis of Galatians 2:20 in three parts. First, Christ lives for us. Second, by faith we really do live in Christ. Third, there is an order and sequence to these two statements, and they require a theological framework within which they can be related. To that end, I point to two ways in which the common Reformational teaching on imputation was teased out in Luther’s definition of Christian freedom and the Reformed tradition of distinguishing between the covenant of works and the covenant of grace. These are not the only possible constructions which could maintain this order and sequence, but they have great historical prominence and a greater than commonly appreciated viability.
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Joubert, S. J. "Die gesigpunt van die verteller en die funksie van die Jerusalemgemeente binne die 'opsommings' in Handelinge." Verbum et Ecclesia 10, no. 1 (1989): 21–35. http://dx.doi.org/10.4102/ve.v10i1.995.
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The point of view of the narrator and the function of the Jerusalem congregation within the summaries in Acts This paper focusses on Luke’s presentation of the Jerusalem congregation in the summaries (Acts 2:42-47, 4:32-35, and 5:12-16) and their function within the narrative framework of Acts. A brief investigation of the author-narrator’s point of view makes it clear that it is not his aim to give a comprehensive account or a biography of the Jerusalem congregation. The references to them in the summaries are solely employed to support the overarching theme of Acts. As secondary characters within the broader narrative framework of Acts they therefore serve as the visible fulfilment of the first part of Christ’s promise to the apostles in chapter 1:8.
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Christie, Beth, and Peter Higgins. "Residential outdoor learning experiences and Scotland’s school curriculum: an empirical and philosophical consideration of progress, connection and relevance." Scottish Educational Review 44, no. 2 (2012): 45–59. http://dx.doi.org/10.1163/27730840-04402005.
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This paper explores the role and policy context of residential outdoor learning experiences within Scotland’s school curriculum, and demonstrates that there are fundamental aspects of outdoor learning that have relevance beyond the educational framework of the time. We introduce an on-going example of such provision, Aiming Higher with Outward Bound (an educational initiative developed in 1998 and introduced into 26 secondary schools in North Lanarkshire, Scotland), and review the programme’s evaluation (Christie 2004; Christie, Higgins and McLaughlin in review). Using central themes of progression, connection and relevance we examine that study and the role of residential outdoor learning more generally to consider its continuing curricular relevance. Furthermore we consider the philosophy and theory underpinning outdoor learning and begin to articulate the links to the current educational framework in Scotland (Curriculum for Excellence). In doing so we review recent research and highlight contemporary changes in the structure and nature of the education system, such as the implications of the Learning and Teaching Scotland (LTS) policy document ‘Curriculum for Excellence Through Outdoor Learning’ (LTS 2010a). The paper concludes by offering potential suggestions for future research and development that take account of emerging policy contexts.
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Martin, James R. "Genre and Literacy-Modeling Context in Educational Linguistics." Annual Review of Applied Linguistics 13 (March 1992): 141–72. http://dx.doi.org/10.1017/s0267190500002440.
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Christie (1992), in the previous year's volume of the Annual Review of Applied Linguistics, reviewed literacy initiatives in Australia which drew on systemic functional linguistics, focusing on three themes: differences between speech and writing, written genres, and the study of spoken language. This paper is designed to complement her review, highlighting ongoing research within the same general theoretical framework, and focusing on the general question of modeling context in educational linguistics.
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Ngong, David Tonghou. "Domination and Resistance: Lamin Sanneh, Eboussi Boulaga, and the Reinterpretation of Christianity in Africa." Exchange 49, no. 2 (2020): 93–109. http://dx.doi.org/10.1163/1572543x-12341557.
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Abstract This article engages the work of two prominent but recently deceased scholars of African Christianity—the Gambian Lamin Sanneh and the Cameroonian Fabien Eboussi Boulaga. It argues that their reinterpretation of Christianity is designed to develop an imagination of resistance in the context of western domination in Africa. Sanneh approaches the matter from a historical perspective through which he narrates the emergence of a new form of Christianity, leading to his important distinction between “world Christianity” and “global Christianity.” Boulaga approaches the issue from the perspective of philosophical theology, through which he developed the “Christic model” as central to appropriating the Christian faith in Africa. The paper argues that one can hardly understand why Sanneh distinguishes between global and world Christianity and why Boulaga develops the radical Christic model, if one fails to locate their work within the framework of problematizing dynamics of western domination in Africa.
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Rabczyński, Paweł. "Troska Jana Pawła II o seminaria duchowne. Papież w „Hosianum”." Studia Warmińskie 48 (December 31, 2011): 81–92. http://dx.doi.org/10.31648/sw.288.
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John Paul II’s care for seminaries falls within the implementation of the broadly understood teaching framework of the Second Vatican Council. In his numerous addresses and documents on the subject of becoming a priest the Pope reinterpreted the Council documents in a way which was attuned to modern times. He did this, since he wanted seminarians, who are educated to fulfill and continue the mission of Christ himself, to be properly prepared to take on the legacy and teachings of the Council in the third millennium of Christendom. John Paul II describes seminaries as educational collectivity “on the way” constituting a certain continuation of Christ’s disciples’ collectivity, whose experience determines the seminary’s identity and its normative ideal.
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NGANYU, GIDEON NGI. "REDEEMING THE SOUL: A BIBLICAL FRAMEWORK FOR INTEGRATING CHRISTIAN PSYCHOTHERAPY INTO CHURCH MINISTRY." Greener Journal of Social Sciences 15, no. 1 (2025): 45–53. https://doi.org/10.15580/gjss.2025.1.022525028.
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In an era marked by escalating mental health challenges, the Church stands uniquely positioned to offer holistic healing by integrating Christian psychotherapy into its ministry. This paper proposes a biblical framework for such integration, grounding its discourse in the theological concepts of soul care, spiritual formation, and the Church’s transformative role in mental health restoration. By exploring Scripture and Christian traditions, the paper seeks to bridge the gap between psychological sciences and pastoral care, presenting a synergistic model that addresses the complexity of human brokenness. Anchored in the understanding of humanity as imago Dei, it underscores the necessity of aligning psychotherapy practices with biblical principles to ensure congruence with the Church’s mission of redemption. The discussion illuminates the role of the Holy Spirit in healing and renewal, the power of community in fostering emotional and spiritual resilience, and the need for theologically informed therapeutic approaches. Further, the paper examines ethical considerations, challenges, and practical strategies for training clergy and lay leaders in basic therapeutic skills while maintaining the integrity of their pastoral roles. The findings advocate for a paradigm shift in ministry, wherein churches embrace their potential as sanctuaries for psychological restoration without compromising theological fidelity. This integration, the paper contends, is not merely an optional enhancement but a divine imperative, reflecting the heart of Christ’s ministry to heal the whole person—spirit, soul, and body.
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Atansi, Chukwuemeka Anthony. "Christology from Within." Journal of Reformed Theology 18, no. 4 (2024): 349–72. http://dx.doi.org/10.1163/15697312-bja10063.
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Abstract This article explores the place and framework for a socially transformative Christology, particularly in Africa. More specifically, it calls attention to the importance of grassroots christological imagination in the discussion of the social relevance of faith in Jesus Christ in Africa. The essay begins with highlighting the marginalization of the christological narratives of Christians at the grassroots still present in some of the academic discussions about the meaning and social significance of Christ in African Christianity. It then argues that taking seriously the grassroots Christologies, and a more critical-empathetic engagement of them within the framework of imagination and image, open up an effective way of doing Christology ‘from within’ the proclamation and longing of the People of God, who are graced to become both the embodiment and agents of Christ’s transforming presence and act. To this end, the article attempts to trace something of the mutual illumination connecting Christology and the transformation of society in Africa. And in doing so, it contributes to the task of bridging the gap that often exists between popular and academic Christologies.
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Stan, Leo. "Kierkegaard on Temporality and God Incarnate." Studia Phaenomenologica 9, no. 9999 (2009): 237–54. http://dx.doi.org/10.5840/studphaen20099special49.
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The following essay tackles Søren Kierkegaard’s view of temporality within a phenomenological vista. It proceeds by differentiating between an aesthetic, an ethical, and a religious relationality to time in step with Kierkegaard’s Christology and especially, with his notion of “sacred history,” largely unexplored in the scholarship. My fundamental hermeneutic assumption is that Kierkegaard’s stress on Christ’s historicity and the subsequent human task of imitation are properly understood only in a soteriological framework. That is why temporality should be conceived against the backdrop of the singular self’s pursuit of redemption. My thesis will be that, since one’s encounter with the God-man is essentially historical, whilst engaging human temporality in its wholeness (i.e., selfhood’s past, present, and future), Kierkegaard’s soteriology is highly relevant for a phenomenology of Christianity, which still awaits its philosophical unfolding.
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Yang, Jae. "Wolfhart Pannenberg’s Postfoundational Ecclesiology." Ecclesiology 16, no. 1 (2020): 76–98. http://dx.doi.org/10.1163/17455316-01503006.
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This article interprets Wolfhart Pannenberg’s ecclesiology through a postfoundational framework. Pannenberg’s postfoundational theological methodology, based around the centrality of sub ratione Dei, is a dialectical relationship between the ‘from below’ movement of context (‘true infinite’) and the ‘from above’ movement of universal truth (Trinity) which reflects the differentiation-in-unity found in the immanent and economic Trinity. Accordingly, this article argues, Pannenberg’s ecclesiology, including his understanding of church essence (its role in creation and its constitutive members) and its activities (baptism, Eucharist, ministry) displays postfoundational relations between the particular and the universal bridging the divide between the secular and the sacred, the past, present, and future, and individual and community. In the discussion, concepts such as Christ’s ‘person,’ ‘transignification,’ Christocentric election, and social trinitarianism are used to move the discussion past modern dualism and postmodern relativism and toward postfoundational relationality.
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Yang, Jae. "Wolfhart Pannenberg’s Postfoundational Ecclesiology." Ecclesiology 16, no. 1 (2020): 76–98. http://dx.doi.org/10.1163/17455316-01601006.
Full textAbstract:
This article interprets Wolfhart Pannenberg’s ecclesiology through a postfoundational framework. Pannenberg’s postfoundational theological methodology, based around the centrality of sub ratione Dei, is a dialectical relationship between the ‘from below’ movement of context (‘true infinite’) and the ‘from above’ movement of universal truth (Trinity) which reflects the differentiation-in-unity found in the immanent and economic Trinity. Accordingly, this article argues, Pannenberg’s ecclesiology, including his understanding of church essence (its role in creation and its constitutive members) and its activities (baptism, Eucharist, ministry) displays postfoundational relations between the particular and the universal bridging the divide between the secular and the sacred, the past, present, and future, and individual and community. In the discussion, concepts such as Christ’s ‘person,’ ‘transignification,’ Christocentric election, and social trinitarianism are used to move the discussion past modern dualism and postmodern relativism and toward postfoundational relationality.