To see the other types of publications on this topic, follow the link: Christian sociology Theological anthropology.
Journal articles on the topic 'Christian sociology Theological anthropology'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Christian sociology Theological anthropology.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
McEvoy, James Gerard. "Theology of Childhood: An Essential Element of Christian Anthropology." Irish Theological Quarterly 84, no. 2 (February 12, 2019): 117–36. http://dx.doi.org/10.1177/0021140019829322.
Full textAbstract:
This article argues that a consideration of children and childhood should be an essential element of theological anthropology. The argument is situated against the background of recent sociology of childhood, which emphasizes children’s agency; the author offers an interpretative view of this agency. In that context, Rahner’s approach to childhood in the prescient article ‘Ideas for a Theology of Childhood’ is examined. Finally, the author proposes a modest development of Rahner’s approach by focusing on two fundamental themes of theological anthropology: children as created, and their lives as graced. A more explicit theology of childhood is indispensable for contemporary church life, especially in light of both the clergy sexual abuse crisis, and the Catholic Church’s strong commitment to Catholic schooling.
2
Altini, Carlo. "“Kingdom of God” and Potentia Dei. An Interpretation of Divine Omnipotence in Hobbes’s Thought." Hobbes Studies 26, no. 1 (2013): 65–84. http://dx.doi.org/10.1163/18750257-02601004.
Full textAbstract:
The relationships between politics and religion have always been the focus of Hobbesian literature, which generally privileges the theme of the Christian State, i.e. the union of temporal and spiritual power in a sovereign-representative person. This essay presents other perspectives of interpretation, which analyze the relationships between politics and religion in Hobbes’ works by using specifically metaphysical and theological categories – liberty/necessity, causality, kingdom of God, divine prescience, potentia Dei etc. – which allow us to reconsider the nature of political power (and the relevance of modern technology for the contemporary politics). The core of Hobbes’ argumentation concerns the theoretical status of determinism (i.e. the relationships between liberty and necessity) with regard to the reduction of «potentia» to «potestas» not only in political philosophy, but also in metaphysics and theology. In many passages of Hobbes’ works, then, it is possible to understand the role of God’s idea in the natural and political philosophy: God’s idea as first cause or as omnipotence is only a reassuring word useful to describe the necessary, mechanical and eternal movement of the bodies and useful to justify the materialistic determinism in anthropology and politics. Body and movement are the necessary fundaments of the universe which find in itself - without reference to the category of «possibility» in politics and in physics - the motives and the reasons of his own structure and function (from causes to effects).
3
Mews, Stuart. "Music and Religion in the First World War." Studies in Church History 28 (1992): 465–75. http://dx.doi.org/10.1017/s0424208400012626.
Full textAbstract:
Listening to instrumental music has really become the only form of worship which is still possible to us.’ These words, said to have / been uttered by a distinguished Oxford philosopher, were quoted by Hastings Rashdall, then an Oxford theologian but later Dean of Carlisle, when he preached in Hereford Cathedral in connection with the Three Choirs Festival in 1912.’ Rashdall rejected the substitution of aesthetic appreciation in the concert hall for Christian worship because, he contended, it did not evoke any practical response. That he should have felt it necessary to stress this difference was in itself evidence of the strength of the view he was repudiating. It was also a significant comment on the secularization of the English academic profession and perhaps of a wider section of the middle class. It is a reminder, too, of suggestions made by scholars of history, sociology, and anthropology that there are significant connections and similarities between the development and social functions of music and religion. H. G. Koenigsberger has argued that the decline of religion left an emotional void in Western Europe which came increasingly to be filled primarily by music. David Martin points out that both music and religion serve similar purposes, ‘such as orgiastic stimulation, group solidarity, martial sentiment’. J. S. Eades begins with the view that both ‘artistic performance and religious ritual may be symbolic expressions of solidarities which can be used for political ends.’
4
McArdle, Patrick. "Called by name: contemporary Christian anthropology." Scottish Journal of Theology 58, no. 2 (May 2005): 219–36. http://dx.doi.org/10.1017/s0036930605001018.
Full textAbstract:
The paper argues that Christian theological anthropology is best understood, in the contemporary world, in terms of relationships. Human persons are formed in and through sedimented interactions with other persons. In the paper these interactions are considered against the backdrop of the concept of naming. In being named we are invited into relationships of increasing intimacy in which we are challenged to reveal more of who we are and what our name genuinely means. In each interaction it is possible to be embraced or to be rejected. Embrace encourages greater openness to relational interaction; rejection encourages closure and an unwillingness to open ourselves to further hurt and pain. It is possible to reflect on the use and power of names in the Bible where narratives using names can be read as models of the creative and redemptive activity of God. Gen 2–3 is examined as a 'case study' of this theory and then linked to other significant instances of naming in the Bible to demonstrate that this reading is a legitimate one. There are quite profound implications of thinking about theological anthropology in this way: challenges to our understanding of personhood, styles of ministry, sin and atonement and perhaps most of all to our view of God – the divine person who in revealing the divine name in every age invites humanity to enter into the divine life.
5
Klaasen, John. "Narrative and personhood." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 295–312. http://dx.doi.org/10.17570/stj.2020.v6n2.a13.
Full textAbstract:
This article sets out a Christian theological anthropology for community development. This critical engagement with traditional and doctrinal forms of Christian theological anthropology will analyse two contrasting perspectives of theological anthropology to construct a contemporary community development model that considers the responsibility of communities for community development. The theological model of community development considers narrative as an interlocutor of personhood and community development. This article further investigates conceptual linkages between personhood and community development through classification or categorisation of Catholic and Eastern Orthodox views of personhood. I will use the narrative as a lens to interpret the two perspectives and identify foundations for a triad community development model of personhood, narrative, and community development.
6
Yoo, Kyoung-dong. "Artificial Intelligence and Christian Ethics: A Perspective from Theological Anthropology." Journal of Youngsan Theology 48 (June 30, 2019): 87–116. http://dx.doi.org/10.18804/jyt.2019.06.48.87.
Full text
7
Banner, Michael. "Christian Anthropology at the Beginning and End of Life." Scottish Journal of Theology 51, no. 1 (February 1998): 22–60. http://dx.doi.org/10.1017/s0036930600050006.
Full textAbstract:
If theological ethics speaks about man, it does not have in view man as he understands himself but man as he knows that he is understood, as he finds himself addressed by the Word of God that has come to him.
8
Ballano, Vivencio. "Inculturation, Anthropology, and the Empirical Dimension of Evangelization." Religions 11, no. 2 (February 23, 2020): 101. http://dx.doi.org/10.3390/rel11020101.
Full textAbstract:
Using anthropological and theological perspectives and secondary literature, this paper argues that the scientific study of culture by professional anthropologists and social scientists is an essential component in the Catholic Church’s mission of evangelization through inculturation. Inculturation, the process of inserting the Christian message in society, requires scientific discernment to know which cultural traits are compatible with or contrary to the Christian faith, requiring anthropological training and active collaboration between theologians and professional anthropologists. Evangelization has incarnational and empirical dimensions when inserting the Gospel in human cultures. A genuine evangelization of cultures must be firmly rooted in the empirical reality of local cultures. The philosophical and theological orientation of many inculturationists and missionaries may sufficiently address the metaphysical dimension of the Christian faith, but not its empirical aspect when preached and adapted to human behavior in society, which entails scientific ethnographic research and active dialogue among clerics, missionaries, and social scientists.
9
Naumowicz, Cezary. "Ecology and Anthropology in Ecofeminist Theology." Studia Ecologiae et Bioethicae 8, no. 1 (June 30, 2010): 91–104. http://dx.doi.org/10.21697/seb.2010.8.1.08.
Full textAbstract:
Ecofeminism is a current emerged in 1970, it’s a movement that sees a connection between the degradation of the natural world and the subordination and oppression of women. For some time problem of the ecological crisis and feministic analyses have been influencing theological reflection. Ecofeminist theology aims at combining ecology, feminism, and theology. Its main proponents are Rosemary Radford Ruether, Elizabeth Johnson, Sally McFague, Mary Grey, Anne Primavesi, Ivone Gebara, Elizabeth Green, and Elisabeth Moltmann-Wendel. Many authors make a hypothesis about responsibility of Jewish and Christian tradition for women suppression in patriarchal dualism and aim at reinterpreting some theological concepts.
10
Tranter, Samuel, and David Bartram Torrance. "Ethnography, Ecclesiology, and the Ethics of Everyday Life: A Conversation with the Work of Michael Banner." Ecclesial Practices 5, no. 2 (December 14, 2018): 157–71. http://dx.doi.org/10.1163/22144471-00502004.
Full textAbstract:
This article begins by introducing recent work by Michael Banner, who advocates the use of social anthropology generally (not just the anthropology of Christianity) for the Christian ethics of everyday life. His use of ethnography in Christian theological ethics is then situated in relation to recent discussions in ecclesiology and ethnography. Situated thus, Banner’s work forms the springboard for a brief discussion of what is at stake for theological ethics in turning to ethnographic research. While some dangers are highlighted, a way forward is offered for the fruitful use of ethnographic research in this field.
11
Haynes, Naomi. "Taking Dominion in a Christian Nation." Pneuma 43, no. 2 (June 29, 2021): 214–32. http://dx.doi.org/10.1163/15700747-bja10036.
Full textAbstract:
Abstract This article traces some of the North American theological influences on contemporary Christian nationalism in Zambia. Beginning with an overview of key tenets of Christian Reconstruction and the New Apostolic Reformation, I show how these movements have influenced the writing of some key players in Zambia’s Christian nationalist project. I also demonstrate how these authors have modified the Western ideas that have shaped their thought. This analysis responds to calls in the anthropology of Christianity for better documentation of the various forms Christian nationalism takes around the world, perhaps especially outside the West. It also challenges easy arguments about the influence of Western Christian activists on Christian politics in Africa by foregrounding the agency of local writers and theologians, even as they engage with theological ideas that originated in the West.
12
Serrano, Gemma, and Alessandro De Cesaris. "Towards a Theological Anthropology of the Digital Age." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 1 (April 8, 2021): 335–54. http://dx.doi.org/10.30965/23642807-00701001.
Full textAbstract:
Abstract The paper aims at providing some introductory insights in the project of a theological anthropology of the digital age. The objective is to show that theological anthropology can help us gain an original and valid perspective on the technological transformation we have been experiencing during the last few decades. In order to do so, it is not enough to underline the analogy between some sources of the Judeo-Christian tradition and some aspects of the so-called digital culture. Instead, the objective is to show that theology can offer some theoretical instruments able to offer a deeper insight in our condition. The paper starts from the notion of finitude, interpreted as a blessing and not as a “limit” of our nature. Through the distinction between Promethean and Epimethan approaches to technology, the text focuses on three core aspects of human finitude: corporeality, inner life and otherness.
13
Kopack, Austin C. "A Christian Habitus." Lumen et Vita 9, no. 2 (May 18, 2019): 45–55. http://dx.doi.org/10.6017/lv.v9i2.11129.
Full textAbstract:
What is the relationship between preaching and living the Gospel? It is within the daily habits of those attempting to live out the Gospel together that preaching becomes intelligible and applicable. Sound preaching alone will fail to produce a transformed people whose lives reflect the teachings of scripture. This paper brings together the linguistic philosophy of Ludwig Wittgenstein and the theological anthropology of James K. A. Smith in order to develop an affective pedagogy that takes seriously the socially dependent nature of human persons. The social account of language proposed in the later Wittgenstein suggests that the meaning of concepts arises amongst pre-linguistic, embodied, communal practices. Theological language cannot be detached from its concrete expressions in the world because its meaning is dependent upon a communal form of life in which those concepts make sense. James K. A. Smith builds upon this pragmatist tradition to present a theory of doctrine and preaching grounded in liturgical practices that does justice to human physicality and characterizes all human practices, religious or otherwise, as structures of habitual formation with particular teloi. The Gospel, then, is not just a truth we learn to believe but a way of life that we come to embody contra competing “cultural liturgies.”
14
Bosschaert, Dries. "A House with Many Mansions." Church History and Religious Culture 95, no. 2-3 (2015): 293–314. http://dx.doi.org/10.1163/18712428-09502008.
Full textAbstract:
This contribution engages in presenting the underdeveloped thematic cluster of twentieth-century theological research designated by the umbrella-term, ‘Christian anthropology’ and in particular, the contribution of the Louvain Faculty of Theology to that field. It proposes a new structure for this (international) field of Christian anthropology by focusing on theological reflection of the human being (Christian humanism), the temporal order as such (Théologie des réalités terrestres), the history in which humanity is placed (theology of history), the social context (theology of society), as well as the identity of the laity and their role within the Church and society (theology of the laity). In each section the active efforts of different members of the Belgian Faculty of Theology to make progress in these different areas shall be presented for the period 1942–1962.
15
Selles, Johanna. "God’s Many-Splendored Image: Theological Anthropology for Christian Formation (review)." Toronto Journal of Theology 27, no. 1 (2011): 118–19. http://dx.doi.org/10.1353/tjt.2011.0027.
Full text
16
King, Rebekka. "Notes on a North American Anthropology of Christianity." Bulletin for the Study of Religion 39, no. 1 (April 28, 2010): 12–17. http://dx.doi.org/10.1558/bsor.v39i1.004.
Full textAbstract:
My ethnographic project constitutes two years of participant observation at five churches that have self-identified as progressives and which regularly study popular texts that challenge traditional theological assertions. The research in which I am engaged most closely locates itself within the division of the anthropology of Christianity that focuses upon the language or ideology through which the Christian subject is constructed, maintained, and legitimized (Stromberg 1993; Harding 2000; Keane 2007). More specifically I look at study and discussion groups featuring popular theological texts and seek to delineate the identity constructed through the interplay between the texts and their readers in a group setting.
17
Kováčik, Matej. "Freedom to Choose Between Good and Evil: Theological Anthropology in Discussion with Philosophy." European Journal for Philosophy of Religion 12, no. 4 (December 30, 2020): 95. http://dx.doi.org/10.24204/ejpr.v12i4.3521.
Full textAbstract:
After a brief discussion of the terms determinism and free will, the paper sets out to compare some recent philosophical approaches to the problem of free will with a theological anthropology account of the notion. It aims to defend the claim, that even though different kind of questions are asked on both sides, they tackle similar issues and a complementary approach is needed. Recent philosophy considers the problem mostly from the standpoint of logic, naturalist evolutionary ontology and cognitive science. In the Christian theological tradition, the idea of free will has been discussed mostly from the perspective of the problem of sin and grace, thus on the grounds of soteriology, hamartiology and theological ethics. The paper shows similarities between the approaches, mainly between the problem of physical determinism and theological determinism and also divine foreknowledge.
18
Denny, Christopher. "Iconoclasm, Byzantine and Postmodern: Implications for Contemporary Theological Anthropology." Horizons 36, no. 2 (2009): 187–214. http://dx.doi.org/10.1017/s0360966900006356.
Full textAbstract:
ABSTRACTMedieval Byzantine debates regarding icons included fine distinctions between image, prototype, and symbol as these terms related to personhood. Iconodules and iconoclasts differed regarding the ability of art to represent the person. Must artistic representations of a person, to be justified, be consubstantial with the person represented and thus circumscribed, as iconoclasts believed? Or is it sufficient to refer to artistic representations as being symbolic of their human subjects? Embracing the victorious iconodule distinction between a person and artistic representations of the person raises questions regarding the manner in which an image can reveal a human being. Post-structuralist philosophers Maurice Blanchot and Kevin Hart have inverted this problematic. They begin the interpretation of icons and personhood not from the traditional understanding of the honor or worship paid to Christian icons. Instead, they examine the icon's deconstruction of the viewer. What results is an iconodule defense of a post-Cartesian “anthropological iconoclasm.”
19
Siddiqui, Atif Suhail. "Theological and Intellectual Roots in Deobandi Thoughts." American Journal of Islam and Society 37, no. 1-2 (May 16, 2020): 41–66. http://dx.doi.org/10.35632/ajis.v37i1-2.703.
Full textAbstract:
This article focuses on one of the important books of Muḥammad Qāsim Nānawtawī—Ḥujjat al-Islām. Many of his 32 books, epistles and letters are written in response to Christian and Hindu missionaries. From the perspective of neo-ʿilm al-kalām (Islamic scholastic theology) they have great importance. These are the works through which a lay reader can understand Nānawtawī’s methodology in polemics and his various dialectical aspects, which are based on propositional logic and pragmatic philosophy and differ from the early discourses of ʿilm al-kalām. Most of his works include his critiques and strong refutation of both Christian theological anthropology and Hindu mythology. This article examines a limited part of Nānawtawī’s dialectic discussions which include the existence of God, His essence, meaning of the monotheism, including evidence in support of monotheism and his refutation of the Trinity.
20
Kim, Junghyung. "Toward a Theology of Cosmic Hope: From Theo-anthropology to Theo-cosmology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 4 (November 30, 2018): 518–30. http://dx.doi.org/10.1515/nzsth-2018-0031.
Full textAbstract:
Summary This article seeks to lay a more solid foundation for the contemporary paradigm shift in the Christian theological thinking – that is, from theo-anthropology to theo-cosmology. In the new paradigm cosmic hope for the completion of the trinitarian project of creation, instead of human redemption from sin and death, comes to the fore as the most comprehensive horizon of Christian thinking. For this purpose the author reconstructs the underlying logic of the biblical faith in a narrative form from creation to eschatology.
21
Sullivan, John. "God's Many-Splendored Image: Theological Anthropology for Christian Formation. By Nonna Verna Harrison." Heythrop Journal 52, no. 4 (June 9, 2011): 708–9. http://dx.doi.org/10.1111/j.1468-2265.2011.00672.x.
Full text
22
S, Suranto. "Perspektif Teologia Sistematik untuk Tugas Pelayanan Pendidikan Teologi." SANCTUM DOMINE: JURNAL TEOLOGI 2, no. 1 (December 8, 2019): 71–92. http://dx.doi.org/10.46495/sdjt.v2i1.11.
Full textAbstract:
This paper is a systematic theology design which is underlying the role of theological education. In this paper, the author put the Bible as the primary basis and it will be developed with the support of various books from Christian education authors. The experiences of more than twenty years of service in Bible College are also coloring this paper. Theological basis from various dimensions such as anthropology, Christology, Pneumatology, Ecclesiology and Eschatology is regarded as important as theological education for churches today. By this effort, theological education will step on the true basis and can carry out the duty of its call.
23
Williams, Reggie L. "The problem of the human in theological anthropology: Reading Jürgen Moltmann’s christology with intellectuals of the Harlem Renaissance." Theology Today 74, no. 1 (April 2017): 36–40. http://dx.doi.org/10.1177/0040573616689835.
Full textAbstract:
Jürgen Moltmann’s christology takes embodied life as the point of departure for knowledge of Christ. For Moltmann, christology is not primarily about the history of creeds, christology is christopraxis. That emphasis helps to prevent the problems of abstract theological doctrines that avoid the concrete and enable theological justification of politically oppressive ideology. Dietrich Bonhoeffer also argued for a social understanding of christology, which takes priority over creeds as guide for Christian life. Both of these German thinkers represent a theological engagement with the forces that Harlem Renaissance intellectuals name and address in their work to recalibrate humanity from false, harmful abstractions, towards real embodied life.
24
Ayres, Jennifer R. "Cultivating the “unquiet heart”: Ecology, education, and Christian faith." Theology Today 74, no. 1 (April 2017): 57–65. http://dx.doi.org/10.1177/0040573616689836.
Full textAbstract:
In his 2015 encyclical, Pope Francis argued that Christianity stands in need of an “ecological conversion.” Conversion is an urgent kind of theological language, urging a resilient and ecologically grounded faith, a faith that turns on the capacities necessary to inhabit God’s world well. Drawing on the eschatological tension described by Jürgen Moltmann as the “unquiet heart,” this essay builds a practical theology for nurturing Christian faith in our vulnerable and changing ecological context. Engaging generative questions from the fields of theological anthropology, educational theory, and practical theology, it reframes the work of human life as becoming good inhabitants in God’s household. As such, it reexamines the shape of human identity and vocation in relationship to the world and to God’s promised future. It concludes with modest proposals for practices and educational approaches that might cultivate what Larry Rasmussen has called an “earth-honoring faith.”
25
Gould, Graham. "Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology." Studies in Church History 31 (1994): 39–52. http://dx.doi.org/10.1017/s042420840001278x.
Full textAbstract:
The writings of the Early Church concerning childhood are not extensive, but in the works of a number of Eastern Christian authors of the second to fourth centuries it is possible to discern some ideas about childhood which raise important problems of Christian theology and theological anthropology. The theological problem is that of the question posed for theodicy by the sufferings and deaths of infants. It is harder to give a brief definition of the anthropological problem, but it is important to do so because to define the problem as the Eastern Fathers saw it is also to identify the set of conceptual tools—the anthropological paradigm—which they used to answer it. These are not, naturally, the concepts of modern anthropology and psychology. Applied to patristic thought, these terms usually refer to speculations about the composition and functioning of the human person or the human soul which belong to a discourse which is recognizably philosophical and metaphysical—by which is meant that it is (though influenced by other sources, such as the Bible) the discourse of a tradition descending ultimately from the anthropological terminology of Plato, Aristotle, and the Stoics. Patristic anthropology seeks to account for the history and experiences of the human person as a created being—fhe experience of sin and mortality in the present life, but also of eternal salvation and advancement to perfection in the image of God.
26
Thirion, W. G. "‘n Prakties-teologiese model vir die verhouding Ou Testament/Nuwe Testament." Verbum et Ecclesia 21, no. 2 (September 9, 2000): 335–52. http://dx.doi.org/10.4102/ve.v21i2.1263.
Full textAbstract:
A practical theological model for the relationship Old Testament/New TestamentFor all Christians the Bible consists of the Old and New Testament. The relationship, however, between these two parts is a hermeneutic-theological problem which confronts the communicative praxis of the Christian faith. Therefore it is necessary to develop a hermeneutic-theological theory for Christians which can serve as a paradigm within which the texts of the Old as well as that of the New Testament may regard as equal authoritative Word of God. As far as this study is concerned, there is but one approach only which can achieve this and that is a theocentric approach to both Testaments. A theocentric approach to the relationship Old Testament/New Testament, a) is capable of treating both Testaments as equal authoritative Word of God, b) prevents the practice of "two-sermons-in-one-sermon" in an attempt to make the message of the Old Testament more Christian like, c) is especially capable of communicating the message of the Old Testament in the communicative praxis of the Christian community and the modern society without reading by force Christ into the Old Testament.
27
McGarry, Joseph. "Con-formed to Christ: Dietrich Bonhoeffer and Christian Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 226–42. http://dx.doi.org/10.1177/193979091200500204.
Full textAbstract:
This essay offers an overview of Dietrich Bonhoeffer's distinct theology of conformation in Christ. His work is unique both in form and content. Formally, Bonhoeffer, as a systematic theologian, emphasizes doctrinal relationships as well as biblical exegesis. This leads him to develop a distinct content of Christian formation. This essay investigates how he works and the specific benefits of an exhaustive theological accounting of formation in Christ. To do this, this essay investigates Bonhoeffer's “upstream” theological commitments, beginning with anthropology, in order to illumine his distinct starting position. These are then put into conversation with doctrines of sanctification and holiness to draw attention to their import for Christian formation. It will then review Bonhoeffer's unique understanding of conformation in Christ and what it means for Christ to take form among the community. All of this will be done in order to place him in conversation with more dominant models of formation and look forward to how his theology might push the current dialogue further.
28
Falen, Douglas J. "Polygyny and Christian Marriage in Africa: The Case of Benin." African Studies Review 51, no. 2 (September 2008): 51–74. http://dx.doi.org/10.1353/arw.0.0082.
Full textAbstract:
Abstract:Since the arrival of European missionaries in Africa, there has been charged debate over people's marriage choices. This article outlines the major elements in the academic, theological, and popular discourses on marriage in Africa, focusing on two topics: the conceptual divide between monogamous Christian marriage and African polygyny, and the claim that women automatically prefer monogamy. By comparing the assumptions in the literature with ethnographic data from the Republic of Benin, this article demonstrates that marital choices cannot necessarily be predicted by a person's gender and rarely are characterized by a definitive conceptual divide. Instead, personal motives related to economics, prestige, and competition for power are the main factors in marriage choices.
29
Darren J. N. Middleton. "Reading Kazantzakis in the United States: A Christian Theological Perspective." Journal of Modern Greek Studies 28, no. 1A (2010): 51–67. http://dx.doi.org/10.1353/mgs.0.0093.
Full text
30
Kyselov, Oleh S. "Sociology of ecumenism: non-theological factors of emergence and development of ecumenical relations." Ukrainian Religious Studies, no. 45 (March 7, 2008): 17–24. http://dx.doi.org/10.32420/2008.45.1891.
Full textAbstract:
Characteristic features of Christianity of the twentieth century were the consolidation of his denominations around social problems and holding inter-Christian theological and missionary conferences. These components of Christian history of the last century are connected with ecumenism. Ecumenism, in turn, influenced the initiation of a dialogue between Christianity and other religions, most notably Judaism and Islam. Thus, a comprehensive study of ecumenism will not only enable us to better understand contemporary Christianity and try to predict further ways of its development, but also on the basis of it to understand the inter-religious dialogue, which largely depends on the future of the world community.
31
Komline, Han-luen Kantzer. "Tracing the Triple Helix: The Reformed and Ecumenical Shape of David Kelsey’s Theological Anthropology." Journal of Reformed Theology 6, no. 1 (2012): 57–68. http://dx.doi.org/10.1163/156973112x651463.
Full textAbstract:
Abstract David Kelsey develops a theological anthropology in Eccentric Existence whose structure proves distinctly Reformed, though in a methodologically innovative way. Precisely this “Reformed” structure serves to open up ecumenically fruitful dimensions to his constructive proposal. After providing in broad strokes a sketch of the dense yet expansive theological anthropology advanced in Eccentric Existence, this essay homes in on a key image Kelsey implements to represent the shape of his account of human being, namely the image of the triple helix, by introducing its methodological underpinnings and basic structure. It then uses this image as a lens by which to bring into focus the unique location of Eccentric Existence in the larger contexts of Kelsey’s work and the Reformed and ecumenical Christian traditions.
32
Jensen, Jan. "Christianity, Presence, and the Problem of History." Suomen Antropologi: Journal of the Finnish Anthropological Society 45, no. 2 (March 17, 2021): 3–16. http://dx.doi.org/10.30676/jfas.v45i2.90016.
Full textAbstract:
In this article, I compare two forms of Christian temproality in the Faroe Islands. In so doing, I problematize some of the ways in which the idea of history has been applied theoretically to studies of churches and congregations in the country. As a remedy to what I see as the shortcomings of social theory when applied to Pentecostal temporality, I propose seeing the latter as a form of extended present. This is set in contrast to dispensationalism, which sees historical and theological time as occuring in a sequential manner. Dispensationalism in this context refers more than anything to the Plymouth Brethren, who make up the biggest group of non-Lutheran Christians in the Faroe Islands. Finally, I reflect on how temporality is shaped by operational goals that differ between similar, yet subtly different Christian practitioners.
Keywords: Faroe Islands, Pentecostalism, temporality, history, theology, presence, dispensationalism, orthodoxy
33
Torres, Felipe. "A secular acceleration: Theological foundations of the sociological concept “social acceleration”." Time & Society 25, no. 3 (August 1, 2016): 429–49. http://dx.doi.org/10.1177/0961463x15622395.
Full textAbstract:
The term “shortening of time” is related to the Judeo-Christian tradition that announces the end of time as the moment when God, for the sake of the elect, shortens the duration of days and hours, because without this shortening no one would survive (This means that only a God's will could ended Time. The Christian perspective believes that the last days will be chaotic, and God will preclude History, ending time, to save a few men of goodwill.). While in this sense salvation is associated with divine intervention, the thesis of acceleration would reverse the above formula, making human beings responsible for the narrowing of time. But if the shortening of time in the Apocalypse is aimed at the salvation of the World: Where does acceleration, a secular idea of the shortening of time, aim? What is it that justifies the increase in the speed of completing tasks that previously took considerable time, which are today performed in just a few hours? How can we justify the frenzy to obtain what we want in the shortest time possible? In this paper we propose to address this and other questions, in order to show the relationship between a sociological understanding of acceleration with a theological-Christian view of time. In other words, the main claim exposes the transfer of teleology from a religious conception to a historical-worldly conception of time.
34
Kozee, Barbara Anne. "Incorporating Queer, Housing Insecure Perspectives into Eucharistic Theology." Lumen et Vita 11, no. 2 (August 12, 2021): 19–30. http://dx.doi.org/10.6017/lv.v11i2.13727.
Full textAbstract:
This paper uses queer systematic theology and theological anthropology to argue that the Christian Eucharistic tradition is one of radical table fellowship rooted in desire for intimacy with the margins. Including queer people, the issues facing the community, and queer theory at the Eucharistic table therefore requires that we take homelessness seriously and consider alternative approaches to economic justice.
35
Mulieri, Alessandro. "Representation as a political-theological concept." Philosophy & Social Criticism 44, no. 5 (January 21, 2018): 507–27. http://dx.doi.org/10.1177/0191453717741935.
Full textAbstract:
In his 1923 work, Roman Catholicism and Political Form, Carl Schmitt claims that representation is a complexio oppositorum (a unity of opposites) and incarnates a hierarchical form of political authority, which is alternative to liberalism. This article shows that Carl Schmitt’s interpretation of the political theology of representation is based on a misreading. Schmitt selectively overlooks some meanings of the theology of repraesentatio to build his decisionistic political agenda. An investigation of the original conceptual meanings of representation in Tertullian, the first Christian author who theorized representation and established many of its subsequent theological meanings, shows a different picture. At its inception, representation already included mechanisms of plurality and participation, which anticipated, and perhaps motivated, the absorption of the representation vocabulary within democratic discourse and practice. Political theology is a valuable field of inquiry to prove the claim that there is no participation without the logic of representation.
36
Coley, Jonathan S. "Reconciling Religion and LGBT Rights." Social Currents 4, no. 1 (July 31, 2016): 87–106. http://dx.doi.org/10.1177/2329496516651639.
Full textAbstract:
Why do some Christian colleges and universities approve lesbian, gay, bisexual, and transgender (LGBT) groups and inclusive nondiscrimination policies while others resist them? Scholars are beginning to develop models to explain LGBT inclusion in schools, but they have undertheorized the role of religion in facilitating or impeding LGBT inclusion. In this article, I draw from the literature on religion and the “culture wars,” especially insights into religions’ theological orientations, to explain Christian colleges and universities’ inclusion of LGBT students. I show that communal orientations—theological emphases on social justice—strongly predict the adoption of LGBT groups and inclusive nondiscrimination policies at Christian colleges and universities. By contrast, individualist orientations—theological emphases on personal piety—impede the adoption of such groups and policies. Importantly, I find little support for alternative explanations of Christian colleges and universities’ inclusion of LGBT students that focus on liberal or conservative teachings on same-sex relationships. Beyond bridging literatures on the political sociology of LGBT rights and religion and the culture wars, the article supports an emerging theoretical framework for understanding the role of religion in a wide range of social justice debates.
37
Torevell, David. "Teaching theological anthropology through English literature set texts in Catholic secondary schools and colleges." International Journal of Christianity & Education 24, no. 3 (July 23, 2020): 296–314. http://dx.doi.org/10.1177/2056997120944942.
Full textAbstract:
Catholic schools and colleges are finding it increasingly difficult to maintain and sharpen their distinctiveness in a climate of secularism, indifference to religion and the shortage of practising Catholics. This article argues that one method of bolstering Catholic schools’ mission integrity is to highlight one important feature of its identity – theological anthropology – and shows how curriculum delivery outside Religious Education syllabuses might contribute to its teaching. I take examples from two popular set texts in A-level English Literature to highlight how they might be used creatively to stimulate discussion of a defining feature of personhood within the Christian tradition, imago Dei.
38
Eldridge, Aaron. "Redeeming anthropology: a theological critique of a modern science." Political Theology 21, no. 8 (September 29, 2020): 756–58. http://dx.doi.org/10.1080/1462317x.2020.1826094.
Full text
39
Hogan, Trevor. "The Social Imagination of Radical Christianity." Pacifica: Australasian Theological Studies 5, no. 1 (February 1992): 67–83. http://dx.doi.org/10.1177/1030570x9200500107.
Full textAbstract:
This article reviews Gary Dorrien's Reconstructing the Common Good and Christopher Rowland's Radical Christianity. Dorrien aims to retrieve Christian socialism as a central and vital tradition of Christian social theology and practice. Rowland endeavours to show that despite, or because of, its historically marginalised position vis à vis the institutional churches, radical apocalypticism is anything but heretical. Christian hope represents a life-affirming disposition for a humanity confronting the possibility of its own collective death. If hope is to be prophetic, however, its witnesses must stipulate in what they hope and for whom. The constructive imagining of social order implies the need of a theological anthropology and social theory and ethics as well.
40
Kollman, Paul. "Classifying African Christianities, Part Two: The Anthropology of Christianity and Generations of African Christians." Journal of Religion in Africa 40, no. 2 (2010): 118–48. http://dx.doi.org/10.1163/157006610x498724.
Full textAbstract:
AbstractCurrent approaches to classifying African Christianities include generalizing approaches like Ogbu Kalu’s assertion of ongoing revival and particular studies associated with the anthropology of Christianity. Here I argue for a generational approach to African Christian communities, noting what has been achieved and what remains to be done.Two recent ethnographies show the promise in the anthropology of Christianity for fruitful comparative approaches to African Christianity. Dorothy Hodgson’s study of Catholic evangelization of the Maasai and Matthew Engelke’s examination of a Zimbabwean independent church both develop concepts—inculturation and semiotic ideology, respectively—that prioritize African theological work in making Christianity suitable for African believers. Such conceptual approaches can include African Christians overlooked in past classifications and promote insightful comparisons. However, concepts that offer a comparative framework to address sociological belonging to mission-founded churches are still needed for a generational approach to African Christian communities.
41
Van Raemdonck, An. "The Politics of Christian Love: Shaping Everyday Social Interaction and Political Sensibilities Among Coptic Egyptians." Religions 10, no. 2 (February 12, 2019): 105. http://dx.doi.org/10.3390/rel10020105.
Full textAbstract:
Christian love has historically been subject of extensive theological study but has rarely been studied within anthropology. Contemporary Coptic society receives growing attention over the last two decades as a minority in Egyptian Muslim majority society. An important bulk of this scholarship involves a discussion of the community’s sometimes self-defined and sometimes ascribed characterization as a persecuted minority. Particular attention has gone to how social and political dimensions of minority life lead tochanges in Christian theological understandings This paper builds on these insights and examines how Christian love is experienced, and shapes feelings of belonging, everyday morality and political sensibilities vis-à-vis Muslim majority society. It draws from ethnographic observations and meetings with Copts living in Egypt between 2014–2017. It focuses on three personal narratives that reveal the complex ways in which a theology of love affects social and political stances. An anthropological focus reveals the fluid boundaries between secular and religious expressions of Christian love. Love for God and for humans are seen as partaking in one divine love. Practicing this love, however, shapes very different responses and can lead to what has been described as Coptic ‘passive victim behaviour’, but also to political activity against the status-quo.
42
Thamrindinata, Hendra. "Preparation for Grace in Puritanism: An Evaluation from the Perspective of Reformed Anthropology." Diligentia: Journal of Theology and Christian Education 1, no. 1 (September 30, 2019): 55. http://dx.doi.org/10.19166/dil.v1i1.1899.
Full textAbstract:
<p class="abstracttextDILIGENTIA"><span lang="EN-ID">The Puritans’ doctrine on the preparation for grace, whose substance was an effort to find and to ascertain the true marks of conversion in a Christian through several preparatory steps which began with conviction or awakening, proceeded to humiliation caused by a sense of terror of God’s condemnation, and finally arrived into regeneration, introduced in the writings of such first Puritans as William Perkins (1558-1602) and William Ames (1576-1633), has much been debated by scholars. It was accused as teaching salvation by works, a denial of faith and assurance, and a divergence from Reformed teaching of human's total depravity. This paper, on the other hand, suggesting anthropology as theological presupposition behind this Puritan’s preparatory doctrine, through a historical-theological analysis and elaboration of the post-fall anthropology of Calvin as the most influential theologian in England during Elizabethan era will argue that this doctrine was fit well within Reformed system of believe.</span></p>
43
Woodson, Hue. "The Existential Demands of Race: Dialogues in Theological Anthropology." Journal of African American Studies 24, no. 2 (May 21, 2020): 223–37. http://dx.doi.org/10.1007/s12111-020-09476-5.
Full text
44
Dorman, David A. "Neediness: the anthropology of Karl Barth." Scottish Journal of Theology 71, no. 2 (May 2018): 195–211. http://dx.doi.org/10.1017/s0036930618000078.
Full textAbstract:
AbstractThe article argues that Karl Barth's Church Dogmatics presents human ‘neediness’ as the constitutive element of his theological anthropology. Since this element has had little notice in Barth scholarship, the article focuses on describing the consistent reiteration of this theme in theologically substantive locations throughout the Dogmatics. It begins with Barth's observation that the emergence of humanity on the sixth day discloses humans to be ‘the neediest of all creation’. Barth elaborates the dimensions of human neediness in his discussion of ‘the readiness of humanity for God’, propounding the human need for God as the precondition of knowledge of God that is in actuality undercut by the sin that denies any such neediness. Barth thus describes a potential ‘blessed neediness’ and an actual ‘wretched neediness’ that together define the glory and the tragedy of all that is human, and which inform not only Barth's epistemology and hamartiology, but also his accounts of christology, forgiveness, redemption, worship and Christian witness.
45
Pramuk, Christopher. "“Living in the Master's House”: Race and Rhetoric in the Theology of M. Shawn Copeland." Horizons 32, no. 02 (2005): 295–331. http://dx.doi.org/10.1017/s0360966900002565.
Full textAbstract:
ABSTRACTM. Shawn Copeland joins a liberationist epistemology with the conceptual framework of Bernard Lonergan to offer both a stinging critique of racism and a constructive Catholic theological anthropology. This essay examines Copeland's grounding of theological anthropology in two dimensions: the historical experience of poor women of color, and eschatological solidarity in the Mystical Body of Christ. The second major concern of this essay is the rhetoric of race in black theology and its reception among white theologians. The author, from his perspective as a white, male Catholic theologian, probes questions of white conversion, black anger, and race essentialism raised by Copeland's theology. Highlighting a tension between speaking the truth about white racism “in the master's house” and maintaining the Christian vision of “one humanity” bound by grace, the author argues that, as far as possible, the race critique must flow from a contemplative and pastoral spirit.
46
van Wyngaard, George J. (Cobus). "Plurality in the Theological Struggle against Apartheid." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 120–34. http://dx.doi.org/10.1163/15697312-01302019.
Full textAbstract:
AbstractThe church struggle against apartheid remains a key case study in ecumenical public theology, with particular relevance for the Reformed tradition. The importance of Christian theology in both the justification of and opposition to apartheid is well known. Also, the process of ecumenical discernment for responding to apartheid became a significant marker in global ecumenical reflection on what today we might describe as public theology. However, the idea of a theological struggle against apartheid risks ironing out the different theological positions that oppose apartheid. This article highlights some of the attempts to analyze the theological plurality in responses to apartheid. Then it proceeds to present an alternative way of viewing this plurality by focusing on the way in which different classic theological questions were drawn upon to analyze apartheid theologically. Using as examples the important theologians David Bosch, Simon Maimela, and Albert Nolan, it highlights how apartheid was described as a problem of ecclesiology, theological anthropology, and soteriology. It argues that this plurality of theological analyses allows us to rediscover theological resources that might be of particular significance as race and racism take on new forms in either democratic South Africa or the contemporary world. Simultaneously, it serves as a valuable example in considering a variety of theological questions when theologically reflecting on issues of public concern.
47
Haspel, Michael. "Christian Sexual Ethics in a Time of HIV/AIDS – A Challenge for Public Theology." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 480–501. http://dx.doi.org/10.4102/ve.v25i2.282.
Full textAbstract:
HIV/AIDS poses an enormous challenge for the Christian church in Africa. Though many congregations engage in practical social programmes addressing the medical and social problems related to HIV/AIDS often there is no adequate theological concept dealing with HIV/AIDS. This article argues that starting from biblical insights and Christian anthropology in the current situation a contextual theology adressing HIV/AIDS and a respective sexual ethics have to be developped which enables hristians to live responsibly in a time of HIV/AIDS without demonising sexuality. This, in turn, could contribute to the ethical discourse in civil society and thus foster the development of a public theology.
48
Moloney, Francis J. "Reform: Spirituality and the person of Jesus: Christian holiness and deification (theosis)." Pacifica: Australasian Theological Studies 30, no. 1 (February 2017): 56–71. http://dx.doi.org/10.1177/1030570x17732803.
Full textAbstract:
A return to the theme of the divine potential of humankind has been a feature of recent theological reflection. Found consistently in the Greek Patristic tradition, in Augustine and in Thomas, it faded from the scene as the result of a series of historical circumstances in Western Christianity, challenged by Martin Luther and the Reform. The subsequent return to the sources ( ressourcement) that marked the thought and practice of the Reformers and the post-Reformation period in the Catholic tradition has led to its recovery. A New Testament portrait of Jesus of Nazareth provides solid grounds for a Christian anthropology pointing to the divine potential of humankind.
49
Collins, Jeffrey R. "Thomas Hobbes, Heresy, and the Theological Project of Leviathan." Hobbes Studies 26, no. 1 (2013): 6–33. http://dx.doi.org/10.1163/18750257-02601005.
Full textAbstract:
In the later years of his life, Thomas Hobbes developed an intense interest in the history of Christian heresy, an interest which informed half a dozen of his manuscripts and publications. These heresy writings have typically been studied within the context of Restoration church politics. This article offers a broader account of the significance of these writings. It reads them as extensions of Hobbes’s longstanding project of theological reform. Hobbes’s heresy writings were not merely intended to defend him from prosecution under English law. They also constituted an audacious and risky reassertion of the assault on Trinitarian orthodoxy that Hobbes had supposedly retracted in the Latin translation of Leviathan. The article concludes by considering what this interpretation might tell us about Hobbes’s vacillating commitment to religious toleration.
50
Goncharenko, Igor, Aleksandr Litvinenko, Olga Nifontova, and Irina Strakhova. "«Antropologia theologica»: rationality as a turning point of the Russian orthodox thought." SHS Web of Conferences 72 (2019): 01001. http://dx.doi.org/10.1051/shsconf/20197201001.
Full textAbstract:
The article presents the results of a study of one of the least known areas of the Russian anthropological tradition, which arose and developed in the interdisciplinary philosophical and theological space of Orthodox thought of the XIX-XX centuries. The authors of the article characterize the most important differences in this interdisciplinary field of anthropological research, referring to several key episodes (cases) of its history. First of all its disciplinary genesis is analyzed – in the writings of the thinkers of the circle of Metropolitan Philaret (Drozdov), where the term Antropologia Theologica (or theological «chelovekoslovie», theological anthropology) arises; the same thinkers systematize and clarify the fundamental concepts of Christian anthropology, both in its Eastern Byzantine version, and those that arised in the historically close Western, Lutheran. Then in the article are proposed the results of the analysis of the works of Bishop Feofan (Govorov), where the Orthodox dominant is developed for a rational and holistic understanding of a person, his nature and composition, which can not be reduced to rational (Aristotelian) human anatomy but containing a certain social minimum of self-movement reasonable social and personal action. Finally in the article are discussed the features of the scientific experimental and philosophical-theological approaches of Archbishop Luke (Voyno-Yasenetsky), medical scientist, philosopher and theologian, continuing the history of a rational and historically diverse Antropologia Theologica.