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Relevant bibliographies by topics / Christian Theology - Christology

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Academic literature on the topic 'Christian Theology - Christology'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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Journal articles on the topic "Christian Theology - Christology"

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McNabb, Tyler Dalton, and Michael DeVito. "A Christology of Religions and a Theology of Evangelism." Religions 13, no. 10 (October 3, 2022): 926. http://dx.doi.org/10.3390/rel13100926.

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In this paper, informed by Vatican 2 and one of its premier modern day scholars, Gerald O’Collins, we will argue (1), that while the Christian evangelist should proclaim that Jesus is the only way to God, she should nonetheless be open to the possibility that Christ is saving those in non-Christian traditions as non-explicit or anonymous Christians, and, (2), that other serious religious traditions can be interpreted as doctrinally consistent with (or something nearby) the Nicene Christian tradition. In conclusion, these theses will lead us to argue that in the Christian’s approach to evangelism, her first step in persuading her non-Christian counterpart should be to emphasize the commonality that exists between the Christian tradition and the relevant non-Christian tradition. The evangelist then, should not see her main task as developing arguments against her interlocuter’s religious tradition (though, this has its place), but rather her focus should be on proclaiming an additional truth that her interlocuter can accept alongside many of her already held religious commitments.

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Myszor, Wincenty. "The Incarnate Logos in Gnostic Theology." Roczniki Humanistyczne 66, no. 3 SELECTED PAPERS IN ENGLISH (October 23, 2019): 49–57. http://dx.doi.org/10.18290/rh.2018.66.3-4e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3. The popular version of Gnostic Christology in textbooks presents it as a Docetic Christology. The new texts by Christian Gnostics, uncovered in Nag Hammadi, prove that Gnostic Christology was first and foremost the Christology of the Church. It seems thus that Adolf Harnack’s term “the doctrine of two natures” describing the Gnostic approach is correct. The article quotes examples of Gnostic utterances from Tractatus Tripartitus of Nag Hammadi Codex I. Gnostic theology was close to Logos-centred Christology. The Gnostic statements also contain many other references to ecclesiastical theology. The author of Tractatus Tripartitus was clearly influenced by Church theology, but some ideas were later abandoned by the official doctrine of the Church.

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Ogunlana, Babatunde, and Benjamin I. Akano. "Christology in Contemporary African Christianity: Ontological or Functional?" European Journal of Theology and Philosophy 2, no. 4 (July 31, 2022): 13–18. http://dx.doi.org/10.24018/theology.2022.2.4.71.

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This article examines the practical nature of Christology in contemporary African Christianity. The writers argue that though the religious mindset of the African people does not allow a dichotomy between ontological and functional Christologies, existential challenges have made many Africans tilt towards the functional end. The method adopted in the article is a descriptive approach. Christology is central to the orthodox Christian faith. It permeates all the pages of the Bible. The Old Testament consistently predicts the coming of the Messiah. The New Testament writers focused on Him in the light of His work on earth and the office he came to occupy concerning the Messianic predictions of the Old Testament. In history, the focus of theology has always been on the person and work of Christ. Contemporary African Christianity is not an exception to this trend. Many controversies have emerged in the process of the discussion on Christology. These Christological controversies surround the Person, picture, and deeds of Christ. A tilt towards functional Christology may cause a down-playing of God’s sovereign will to focus on what works. This may lead to syncretic beliefs and practices as people look for what gives a solution. The conclusion is that African Christology should blend ontology and functionality. The Christology that is both contextually relevant and scripturally balanced should be presented to the African people. Therefore, African theologians should make efforts to prepare theology that reflect a balanced Christological presentation intentionally.

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Forsyth, Andrew C. "The implications for christology of David Tracy's theological epistemology." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 302–17. http://dx.doi.org/10.1017/s0036930610000384.

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AbstractWidely recognised for his work in hermeneutics and theological method, the christological implications of David Tracy's thinking have been less explored. This article engages in a close reading of David Tracy's major work: critically correlating his theological epistemology with his christological statements; offering suggestions for the future development of christology. Theology, for Tracy, is the critical engagement of the Christian tradition in a specific culture. Theology, today, requires the responses of the early faith communities mediated by the church in scripture and tradition. Its corporate purpose of reform is achieved through personal encounter. The meeting of a particular, complex individual with the event of Jesus Christ brings forth change in the individual, and a new reading of the event. Christian theology is held together by its focus on Jesus Christ and its recognition of the scriptures as normative. Writing is, nonetheless, always ambiguous, thus multiple readings of scripture must be recognised and welcomed. Today's theology must be concretely embedded in history and the cosmos: for, too often, the victims of history have been silenced in Christian readings. There may be concreteness when there is recognition that facts may be actualised in individuals as well as in concepts. Theology's use of personal experiences may, therefore, be adequate for the tradition, and intelligible through coherence with general grounds for truth. Theology today, Tracy argues, must hold together all appropriate reflection on Jesus, known as Christ; just as the tradition has always allowed for multiple understandings such as Word-as-Logos and Word-as-Kergyma. In incarnation, cross and resurrection, in communal and personal encounter, reflection on Jesus empowers other-focused action through a spirit of hope. Future christologies, in this reading, must ultimately recognise that universality is a network of responses to the event of Jesus Christ. Particular encounters reflect the genuine multiplicity of today's interpretations of the tradition in specific cultures.

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Crittenden, Paul. "David Coffey: Reshaping Traditional Theology." Irish Theological Quarterly 83, no. 4 (August 28, 2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.

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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology of grace, Christian anthropology, death and resurrection, the Church, and the salvation of unbelievers. Coffey is a prominent Australian theologian and the discussion of his thought is set within a brief account of the development of theological studies in the Australian context.

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Braine, David. "What Makes a Christology into a Christian Theology?" New Blackfriars 77, no. 905 (June 1996): 288–302. http://dx.doi.org/10.1111/j.1741-2005.1996.tb01558.x.

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Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.

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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.

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Chapman, G. Clarke. "Jung and Christology." Journal of Psychology and Theology 25, no. 4 (December 1997): 414–26. http://dx.doi.org/10.1177/009164719702500402.

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Can Jungian thought help revitalize Christology for modern believers? First, a survey of Jung's comments on Jesus shows his portrayal of a charismatic young rabbi who came to embody the cardinal archetype of the Self. But he lost contact with his shadow side (the figure of Satan thus gaining differentiation) and on the cross was forsaken by Yahweh. So the incarnation, incomplete in Jesus, yearns for fulfillment through the individuation (“Christification”) of each Christian. Second, a mixed evaluation seems required by theology. Jung offers valuable resources to Christology by his depiction of Jesus’ suffering and true humanity in a cross-cultural setting and by his summons to a responsible imitatio Christi. But theology must object to Jung's idiosyncratic exegesis, his docetic figure of Christ, the absence of any resurrection, and the disjuncture of Jesus both from earthly evil and from a sadistic God of wrath.

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Swoboda, Ulrike. "Reaching Invariables: Between Theology, Anthropology and Christology." Review of Ecumenical Studies Sibiu 8, no. 3 (December 1, 2016): 372–90. http://dx.doi.org/10.1515/ress-2016-0027.

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Abstract The article deals with pictures of God and humans in relation to Art (Artificial Reproductive Technologies). Although sexuality and Art are connected issues the sexual attribute of humans is somehow missing in documents of protestant churches trying to define Christian anthropology. The purpose of this article is to compare two documents of two member churches of Cpce (Community of Protestant Churches in Europe) in respect of Gen 1,26–27 (the creation of men in the image of God) while dealing with the ethical challenges of Art.

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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.

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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.

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Dissertations / Theses on the topic "Christian Theology - Christology"

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Kim, Chul Hae. "The l̲o̲g̲o̲s̲-Christology in the prologue of the Gospel of John as a bridge concept between the Old Testament shekinah events and Johannine Christology." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Isherwood, Lisa. "Entering Eden with eyes re-opened : feminist implications of feminist Christology." Thesis, University of Wales Trinity Saint David, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683108.

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Bailes, Jonathan Michael. "Becoming Like God in Christ: Nicene Theology and Christian Virtue in Gregory of Nyssa." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108786.

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Thesis advisor: Khaled Anatolios
Within the context of his controversy with Eunomius of Cyzicus, Gregory of Nyssa articulated a distinctly pro-Nicene conception of the perfection of God. Gregory identified divine perfection with the philanthropic goodness that is manifested in the economic activity of God and that is witnessed most vividly in the saving incarnation and death of Jesus Christ. Yet, while this particular understanding of divine perfection served Gregory’s defense of Nicene trinitarian theology, its influence was not limited to that element of his theology alone. To the contrary, Gregory’s pro-Nicene conception of the nature of divine perfection finds a perfect corollary in his discussion of the nature of human perfection. Thus, in his anthropological writings, Gregory interprets humanity as a living and active mirror of the characteristic goodness and love of divine power. Similarly, in his ascetical literature, he suggests that the goal of the Christian life is the attainment of godlikeness through participation in divine perfection, and that the form which this participation takes is an imitation of the virtues of Jesus Christ. And in his writings on the spiritual ascent of the soul, Gregory identifies the summit of the virtuous life as active participation in the philanthropic goodness of God. Christian virtue, therefore, is nothing other than imitation of and participation in the perfection of the one whom Gregory calls “the God of the gospel,” the God of Nicaea, the God made known in the person of Jesus Christ
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Rainbow, Paul Andrew. "Monotheism and christology in I Corinthians 8. 4-6." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:bd303c77-567a-48d5-9d2f-cb31b441c14c.

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The thesis is a description of the relationship between the 'one God, the Father' and the 'one Lord, Jesus Christ' in I Cor. 8. 4-6. It analyses Paul's language about God and Christ against the background of contemporary Jewish language about the one God, making use of methodic concepts gleaned eclectically from the structural movement in linguistics and the social sciences. Accordingly, the study falls into two parts: a determination of Paul's Jewish monotheistic presuppositions, and an analysis of I Cor. 8. 4-6 itself. Part one uses the Greek Old Testament, the Apocrypha, the Pseudepigrapha, the Dead Sea Scrolls, Philo, Josephus, and the New Testament, in particular some two hundred statements of monotheism collected from these sources (presented in an appendix), to illuminate the oblique references to monotheistic belief in Paul's letters. This part of the study concentrates on answering a series of nine questions about Jewish monotheism designed to shed light on Paul's language in our chosen passage. Part two combines the familiar grammatical-historical methods of biblical scholarship with newer, structural methods of exegesis to investigate the doctrinal content of the quasi-confessional language about God and Christ in I Cor. 8 4-6 in the light of our results from part one. The major conclusions of the study can be summarized in three statements. (1) I Cor. 8. 6 contains two classic statements of monotheism using traditional Jewish language, one in reference to the Father and one in reference to Jesus Christ; in each case, the language of monotheism comprehends not only the explicit confession with 'one', but also the prepositional phrases, which contain elements closely associated with belief in one God in Jewish thought. (2) Paul's paradoxical language about God and Christ in this passage certainly expresses the functional subordination of Christ to God, but it very probably presupposes an identity of these two figures at some undefined point, an identity which may well be essential in nature (by comparison especially with Gal. 4.8). (3) The language about Christ in I Cor. 8. 6. is informed not so much by Jewish Wisdom speculation as by Jewish language about the one God: it is best labelled a 'monotheism christology'. Hence the contribution of the thesis to knowledge lies in three areas. (1) It clarifies the nature and associations of Jewish monotheistic language. (2) It provides scientific support for the view, by no means generally accepted, that the New Testament adumbrates the concept of the ontological deity of Christ, using the most current methods of exegesis and working with a comprehensive selection of comparative Jewish materials. (3) It brings to the fore a christological category - the language of monotheism - which has been largely overlooked by researchers in the field of the origins and development of christology in the early church.

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Hay, Andrew R. "God's shining forth : a trinitarian theology of divine light." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6560.

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This thesis seeks an orderly set of theological reflections on the declaration that “God is light” (1 Jn. 1:5). Such talk of divine light, this study argues, must begin with the doctrine of God, namely, with God's light in se and his “shining forth” ad extra towards creatures in the darkness of sin and death. This work therefore follows a precise pathway in expounding this theme. Chapter 1 offers a brief survey of the historical and scriptural uses of the concept of light in order to fix its linguistic and conceptual boundaries. Chapter 2 seeks to reflect upon God's light as the light of his own radiant triune identity, as well as offering a preliminary examination of God's economic, covenantal shining forth to creatures. Chapter 3 gives a much more detailed rehearsal of this act of shining forth by an account of God's light as manifest in the economy of his works with which he lovingly elects, reconciles, and illuminates creatures. Chapter 4 proposes that with the treatment of God's shining forth there belongs a treatment of the light of the church called out of darkness, gathered into the “marvelous light” of God, and set to proclaiming the “excellencies” of God. Chapter 5 concludes this study by examining what bearing the reality of God's shining forth as Father, Son, and Holy Spirit might have on the work and call of theology as an activity of the 'illumined mind'.

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Richebächer, Wilhelm. "Religious change and christology Christian theology in East Africa set against the background processes of religious synthesis." Neuendettelsau Erlanger Verl. für Mission und Ökumene, 2001. http://deposit.d-nb.de/cgi-bin/dokserv?id=2983955&prov=M&dok_var=1&dok_ext=htm.

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Heidgerken, Benjamin E. "The Christ and the Tempter: Christ's Temptation by the Devil in the Thought of St. Maximus the Confessor and St. Thomas Aquinas." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1430153281.

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Kirkpatrick, Matthew D. "Kierkegaard and a religionless Christianity : the place of Søren Kierkegaard in the thought of Dietrich Bonhoeffer." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:3d3d8d6b-0fa4-41f8-89e9-ded63ac8c291.

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The central aim of this thesis is to analyse the influence of Kierkegaard on Bonhoeffer. This relationship has been almost universally recognized. And yet this area has received no comprehensive study, limited within the secondary literature to footnotes, digressions, and the occasional paper. Furthermore, what little literature there is has been plagued by several stereotypes. First, discussion is often limited to Discipleship. Second, Kierkegaard has been identified as an individualist and acosmist who rejected the church, leading many to consider Bonhoeffer the ecumenist and ecclesiologist as selectively agreeing with Kierkegaard, but ultimately rejecting his overall stance. This thesis will argue that neither stereotype is true, and suggest (a), that Kierkegaard’s influence can be found throughout Bonhoeffer’s work, and (b) that although a more stereotypical perspective may be present in SC, by the end of his life Bonhoeffer had gained a far deeper understanding across the breadth of Kierkegaard’s work. The importance of this thesis is not simply to ‘plug the gap’ of scholarship in this area, but also to suggest the importance of analysing Kierkegaard and Bonhoeffer together. This will focus on three specific areas. First, alongside the influence of Kierkegaard on Bonhoeffer, it will argue for the importance of using Bonhoeffer as an interpretive tool for understanding Kierkegaard. This thesis will show how Bonhoeffer adopted and adapted Kierkegaard’s work to his own situation, forcing Kierkegaard to answer questions that were not present during his own life. In this way, we are led to compare Kierkegaard and Bonhoeffer as individuals, and not simply their static declarations. Secondly, against the tendency to consider Kierkegaard and Bonhoeffer’s final attacks on Christendom as unfortunate endings to otherwise profound careers, it will be suggested that these attacks stand as the fulfilment of their earlier thought. It will be argued that despite their different contexts, both Kierkegaard and Bonhoeffer were led to the same conclusions concerning Christendom. Thirdly, given Kierkegaard’s submission to indirect communication and his somewhat 'prophetic' proclamations concerning one who will come after him and reform, this thesis will ask whether Bonhoeffer stands as something of a fulfilment to Kierkegaard’s thought in the guise of a Kierkegaardian ‘reformer’.

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CHIAPPARINI, GIULIANO. "GLI "EXCERPTA EX THEODOTO" DI CLEMENTE ALESSANDRINO Introduzione, testo, traduzione e commento." Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/19301.

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L'opera presenta una nuova edizione critica del testo greco degli "Estratti da Teodoto" di Clemente Alessandrino oltre alla prima traduzione italiana completa. Alcuni capitoli introduttivi e un esteso commento permettono di apprezzare la ricchezza di contenuti di questa fonte di inizio III sec. per lo studio dello gnosticismo, letteratura cristiana antica, patristica e storia del dogma. Gli "Estratti da Teodoto" non sono una raccolta di frammenti originali copiati da fonti gnostiche principalmente valentiniane, come si crede abitualmente. Ad un'analisi approfondita essi appaiono come una collezione di tredici frammenti tratti dalle "Ipotiposi", un'opera perduta di Clemente. La natura e il contenuto di questi frammenti mostrano che la tradizionale suddivisione degli ETh in quattro sezioni (Sagnard) non è ricevibile. Deve pure essere abbandonato il tentativo di individuare precisamente le parti 'valentiniane' e 'clementine'. Clemente riporta raramente citazioni letterali tratte dalle sue fonti, mentre molto spesso presenta le dottrine 'eterodosse' in modo indiretto, proponendo delle sintesi ('epitomes'). Nella prima parte degli ETh Clemente presenta e discute soprattutto dottrine valentiniane, probabilmente 'orientali'. Tuttavia, a partire principalmente dal frammento 11 illustra il pensiero di Teodoto. Costui sembra abbia sviluppato e modificato dottrine del valentinianesimo 'occidentale', come dimostra il confronto con la 'Grande Notizia' di Ireneo.
The work presents a new critical edition of the greek text of "Excerpta ex Theodoto" of Clement of Alexandria together with the first complete Italian translation. Some introductory chapters and an extensive commentary allow you to appreciate the richness of the contents of this early third century source for the study of Gnosticism, ancient Christian literature, patristic and history of dogma. The ETh are not a collection of original fragments copied from Gnostic sources mainly valentinian, as believed to routinely. For an in-depth analysis they appear to be a compilation of thirteen fragments from "Hypotyposeis", lost work of Clement. The nature and extent of these fragments show that the traditional division of the ETh in four sections is unacceptable. It must also be abandoned the attempt to accurately identify 'valentinian' and 'clementinian' parts. Clement shows a few quotes verbatim from his sources. Very often shows 'heterodox' doctrines indirectly proposing summaries ('epitomes'). In the first part of the collection Clement presents and discusses especially valentinian doctrines, probably 'eastern'. Instead, starting mainly from the fragment 11, he presents the Theodotus thought. He seems develope and modify doctrines of 'western' valentinianism, as demonstrated by the comparison with the 'Great Notice' of Irenaeus.

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Pesarchick, Robert A. "The trinitarian foundation of human sexuality as revealed by Christ according to Hans Urs von Balthasar : the revelatory significance of the male Christ and the male ministerial priesthood /." Roma : Pontificia università gregoriana, 2000. http://www.loc.gov/catdir/toc/casalini01/00480908.pdf.

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Books on the topic "Christian Theology - Christology"

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Spirit christology: An Indian Christian perspective. Delhi: Indian Society for Promoting Christian Knowledge, 2009.

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Daniel, Kendall, ed. Focus on Jesus: Essays in christology and soteriology. Leominster, Herefordshire: Gracewing, 1996.

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Jeff, Astley, Brown, David, 1948 July 1-, and Loades Ann, eds. Christology: Key readings in christian thought. Louisville, KY: Westminster John Knox Press, 2009.

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Cantalamessa, Raniero. Jesus Christ: The Holy One of God. Slough: St Paul Publications, 1991.

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Global justice, Christology and Christian ethics. Cambridge: Cambridge University Press, 2013.

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1955-, Pope Stephen J., ed. Hope and solidarity: Jon Sobrino's challenge to Christian theology. Maryknoll, NY: Orbis Books, 2008.

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Chignell, M. A. The universal Jesus. York: Sessions Book Trust, 1990.

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Knowing Christ in the challenge of heresy: A christology of the cults, a christology of the Bible. Lanham, Md: University Press of America, 1999.

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Slavenburg, Jacob. De "logische" Jezus: Logos, Christusdimensie en de 21e eeuw : een antwoord op kerk, bijbel en new age. Deventer: Ankh-Hermes, 1999.

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Cannon, Delores. Iisus i essei: Besedy skvoz' tysiacheletiia (= Jesus and the Essenes: Conversations through Millennia). Moscow: Publishing House Ltd. Sofia, 2006.

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Book chapters on the topic "Christian Theology - Christology"

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Davis, Stephen T. "Is Kenotic Christology Orthodox?" In Christian Philosophical Theology, 172–92. Oxford University Press, 2006. http://dx.doi.org/10.1093/0199284598.003.0011.

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"Christian Theology in View of Kenosis, Theosis, and Postmodernism." In A New Climate for Christology, 89–106. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdq39.10.

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Pears, Angela. "Christology and Passionate Mutuality: The Feminist Theology of Carter Heyward." In Feminist Christian Encounters, 69–100. Routledge, 2019. http://dx.doi.org/10.4324/9780429243356-4.

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"The Contribution to Christology and Trinitarian Theology." In The Fathers of the Church in Christian Theology, 261–83. Catholic University of America Press, 2019. http://dx.doi.org/10.2307/j.ctvmd869b.18.

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Moyaert, Marianne. "Who Is the Suffering Servant?" In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0012.

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Marianne Moyaert analyzes how interreligious exchange on the Suffering Servant in the First Testament (Isa. 52:13–53:12) has challenged and transformed Christological reflection. Taking into account contemporary Jewish criticisms of Christian theology, she critiques the Christian hermeneutics of Jürgen Moltmann in a post-holocaust setting. Levinas’s ethical treatment of the suffering servant provides a helpful alternative interpretation. Against the anti-Jewish attitudes in much of Christian theology, Moyaert’s reading of these figures rejects Christian triumphalism and a reappropriates a kenotic Christology.

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Loumagne Ulishney, Megan. "Conclusion." In Original Sin and the Evolution of Sexual Difference, 195—CC.P18. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192870704.003.0008.

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Abstract The conclusion provides a summary of the central insights of this book in order to indicate some implications for future thinking about soteriology, Christology, Mariology, and ecclesial practices. This project establishes a foundation for the development of a Christian Feminist Materialism that can be used as a generative framework for re-examining other areas of Christian theology in a way that is attuned to the material/biological insights from the natural sciences and the theological resources of the Christian tradition. This Christian Feminist Materialism is grounded in the Incarnation, and its understanding of the Incarnation is developed in a Mariological (as well as a Christological) key. Indeed, Christology and Mariology are intrinsically interconnected, and a robust Mariology is necessary for a complete Christology. However, the Christological implications for theologies of matter have been much more extensively developed in the theological literature than the Mariological implications.

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Plested, Marcus. "The Golden Age of Patristic Sophiology." In Wisdom in Christian Tradition, 119–59. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192863225.003.0005.

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Themes of Trinitarian theology, Christology, and cosmology are prominent in the works of Clement and Origen of Alexandria (building in several respects on their illustrious Jewish predecessor, Philo) and ushering in what I have called ‘The Golden Age of Patristic Sophiology’. In the fourth century, issues related to Trinitarian theology and Christology come increasingly to preponderate due to the demands of the multi-facetted and evolving Arian controversy—without, however, quite eclipsing the other dimensions of the wisdom question. The chapter pays particular attention to various contributions of Athanasius, the Cappadocian Fathers, and Augustine. In Athanasius, the concept of wisdom helped conceptualize the bridging of the ontological gap between God and the world in terms of the union of uncreated and created wisdom in the person of Christ, by the power of the Holy Spirit. Similar themes are taken up by Augustine albeit with a distinct emphasis on the substantial or essential identity of God with his wisdom. In the Cappadocian Fathers, by contrast, we detect a rather different development whereby it becomes possible to speak of wisdom as divine in a manner consistent with divine simplicity but which does not reduce wisdom to either essence or hypostasis (but as one of the ‘glories pertaining to the essence’). This opens a ‘space’ or ‘gap’ for Sophiology that can be traced through various key thinkers of the Christian East but which remains firmly blocked in the Christian West.

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Zachhuber, Johannes. "Laying the Foundations." In The Rise of Christian Theology and the End of Ancient Metaphysics, 189–217. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859956.003.0007.

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This chapter turns to the Chalcedonian side of the debate. At its centre are two individuals who in different ways set out the case for the use of Cappadocian philosophy in the service of the Chalcedonian cause. John the Grammarian seems to have been the first to suggest that the classical, Cappadocian theory could be applied to Christology. He considered the two natures of Jesus Christ as universal divinity and humanity. Of those, humanity only existed as realized through insubsistence in the hypostasis of the Logos. Leontius of Byzantium shared the Grammarian’s intuition that the language of Cappadocian philosophy could underwrite Chalcedonian Christology, but he rejected his asymmetric insubsistence Christology. To explain the presence of the universal nature at the level of hypostasis he influentially introduced the term enhypostaton. Both John and Leontius rely almost exclusively on the abstract dimension of the Cappadocian theory. Thus far they modify it as much as their miaphysite contemporaries do.

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Rassi, Salam. "Debating Natures and Persons." In Christian Thought in the Medieval Islamicate World, 135–93. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192846761.003.0005.

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Chapter 4 discusses the Incarnation in ʿAbdīshōʿs works. Central to his defence of this doctrine is the argument that Christ possessed a divine and a human nature, each united in a single person. For Muslim polemicists such a notion was further proof of Christianity’s denial of God’s oneness, leading ʿAbdīshōʿ to make a case for the Incarnation’s rootedness in reason and revelation. As in his Trinitarian doctrine, our author appeals to a theological and literary vocabulary shared in by Christians and Muslims. Nevertheless, he explicitly cites Christian authorities, suggesting that it is to the language of Islamic theology rather than its substance that he wishes to appeal. With that said, ʿAbdīshōʿ does not merely instrumentalize this language for the sake of apologetics. By employing poetic and narrative techniques shared between Christian and Muslim literatures, our author supplies renewed meaning and relevance to the mystery of the Incarnation and the biblical story of Christ’s mission. In contrast to his Trinitarian dogma, which appears uniformly directed against external criticisms, aspects of ʿAbdīshōʿ’s Christology are grounded in intra-Christian polemics, since various Christian confessions under Islamic rule were for centuries divided over the issue of Christ’s natures. Later in life, however, ʿAbdīshōʿ skilfully negotiated this vexed theological inheritance to formulate a Christology that was no longer hostile to other Christians.

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Stosch, Klaus von. "Reflecting on Approaches to Jesus in the Qur’ān from the Perspective of Comparative Theology." In How to Do Comparative Theology. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278404.003.0003.

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Klaus von Stosch urges us to do comparative theology in a way that is oriented to problems, rather than proceeding just by case studies. The extended example he introduces, though interesting as exemplifying a certain kind of comparative work, is primarily aimed at making a constructive contribution to Christian Christology with the help of the Qur’an, by working through one of the fundamental problems in Muslim-Christian understanding: the meaning of Christ. Von Stosch aims to take the Islamic appreciation of Jesus of Nazareth as seriously as possible, to face the problems arising as directly as possible, and, in the end, to ask whether or not that Islamic appreciation can be integrated into Christian theology without abandoning Christian claims of truth. For this purpose, von Stosch seeks to clear the historical ground so as to better understand influences and differences pertinent to Islam in its earliest eras, and then to do theology constructively with the specifics of the original and contemporary situations in mind.

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