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Journal articles on the topic 'Christian Theology - Christology'
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1
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.
8
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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Crisp, Oliver D. "John Owen on Spirit Christology." Journal of Reformed Theology 5, no. 1 (2011): 5–25. http://dx.doi.org/10.1163/156973111x565082.
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AbstractIn the recent literature, the Spirit Christology of the puritan theologian John Owen has been offered as a constructive contribution to Christian theology. In this article, Owen’s Spirit Christology is set out and criticized. Although there is much to commend in Owen’s approach, it is deficient in several important respects. In its place, an “Owenite” pneumatologically sensitive Christology is considered, drawing on the notion of divine hiddenness in the Incarnation, or divine krypsis. This succeeds in precisely the areas where Owen’s account is wanting.
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Wolff, Michelle. "Karl Barth’s Christology and Jan Christian Smuts’ Human Rights Rhetoric." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 141–61. http://dx.doi.org/10.17570/stj.2019.v5n1.a08.
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South African statesman Jan Christian Smuts’ (1870–1950) domestic and international politics diverge greatly; his domestic policy has been eschewed as a precursor to apartheid (1948–1994), but his international policy heralded for advancing human rights rhetoric because he authored the charters for both the League of Nations (1920) and United Nations (1945). Scholars struggle to reconcile these seemingly conflicting legacies. WEB du Bois, Peder Anker, and Saul Dubow suggest that Smuts embodies capitalist greed, bad science, and redefined political terms. I argue that Karl Barth’s theology adroitly illuminates the problem of empire for Smuts and present day appeals to human rights rhetoric. Barth’s theology poses a three-fold challenge to Smuts. First, Barth articulates a critique of natural theology found embedded within Smuts’ philosophy of holism; second, Barth critiques liberal politics that Smuts typifies; and, third, Barth’s refusal to side with Eastern or Western empires runs counter to Smuts’ imperial sensibilities. Ultimately, I argue that Barth’s Christology offers a constructive alternative vision for sociality.
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Need, Stephen W. "Language, Metaphor, and Chalcedon: A Case of Theological Double Vision." Harvard Theological Review 88, no. 2 (April 1995): 237–55. http://dx.doi.org/10.1017/s0017816000030327.
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The question of how human language functions in relation to God constitutes one of the most difficult problems in Christian theology. I contend that Christian notions of language about God should be constructed in light of christology, since both are concerned with the relationship between the human and the divine. Northrop Frye, drawing on the poetry and thought of William Blake, speaks of the importance of “the double vision of a spiritual and a physical world simultaneously present” in understanding how religious language works. This fundamental quality of double vision or tension characterizes the relationship between the human and the divine both in language about God and in christology. In this article I shall examine several aspects of the relationship between the human and the divine: first, the basic problem of theological language as discussed by George Lindbeck; second, the notion of theological language as metaphorical, as discussed by Sallie McFague; and third, christology as found in the Chalcedonian definition of Christian faith. I shall conclude that it is appropriate to construct notions of language about God in light of Chalcedonian christology.
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Wells, Harold. "A listening theologian: Ecumenical and Jewish-Christian dialogue in the early theology of Gregory Baum." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 449–60. http://dx.doi.org/10.1177/000842980303200404.
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This article explores the early theology of Gregory Baum concerning Christian ecumenical and Jewish-Christian relations, noting its essential continuity with his later critical political theology. Dialogue is, for Baum, central to our humanity and truly "revelatory" as a medium of the divine Word. Baum's openness to Protestants and to secular, social-scientific thought and his personal struggle in Jewish-Christian dialogue, led him to a "post-Auschwitz" christology, whereby he rejects "fulfilled messianism" while holding nevertheless an "orthodox" doctrine of the incarnation. We find in the shifting, yet dynamic and consistent, thought of Baum the work of a listening, dialogical theologian.
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den Bok, Nico. "The Will as Key to Christology." NTT Journal for Theology and the Study of Religion 70, no. 4 (November 18, 2016): 292–304. http://dx.doi.org/10.5117/ntt2016.70.292.bok.
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In the last decades naturalism, the view that everything works by complex natural processes, leaving free will an illusory phenomenon, has gained influence in the intellectual climate of the West. This article addresses this issue from an unusual angle: the almost forgotten debate about the will(s) of Christ. It shows that classic Christian theology, during the course of its development, has come to articulate a non-naturalistic view of human nature, by stating that the nature ‘assumed’ by the second divine person includes a proper human free will. Theologically this means that, pace mainstream modern and postmodern orthodox theology, even in Christology human nature cannot be a mere instrument of God and his will.
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Chung, Paul. "The Asian Pursuit of Trinitarian Theology in a Multireligious Context." Journal of Reformed Theology 3, no. 2 (2009): 144–56. http://dx.doi.org/10.1163/156973109x448706.
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AbstractDoes the Christian theology of the Trinity in an Asian context mesh with a “life horizon” of religious pluralism? Like an endeavor of the Asian face of Christology, several Asian scholars have attempted to construct an Asian conceptualization of the Trinity with respect to spirituality, wisdom, and minjung in a life horizon of world religions. This writing introduces an Asian theology of the Trinity and constructs a theology of the Trinity from an Asian irregular perspective.
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Knitter, Paul F. "Christian Theology in the Post-Modern Era." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 323–35. http://dx.doi.org/10.1177/1030570x0501800304.
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Responding to postmodernity as one of the “signs of the times”, Christians will have to carry out a balancing act between commitment to their own convictions and openness to those of others. This has implication for five areas of Christian theology and praxis. In theological method, we must recognise that all our beliefs are symbols that tell us something but never everything about God, self, world. In christology, we understand and follow Christ as the Way that is open to other Ways. The Church will be seen as a community that seeks a Reign of God that will always be more than what we now know of it. Ethics will be based on the principles and practice of non-violence: full commitment to moral convictions joined with genuine respect and compassion toward the convictions of others. Such a theology will need to be rooted in a spirituality in which we are “absolutely” committed to truths that we recognise are always “relative” - a truly eschatological spirituality that is always “on the way”.
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Xu, Ximian. "The Sage of Sages: T. C. Chao's Christology in Yesu Zhuan." Studies in World Christianity 23, no. 2 (August 2017): 162–80. http://dx.doi.org/10.3366/swc.2017.0182.
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T. C. Chao (Zhao Zichen, 1888–1979) was a leading Chinese theologian of the twentieth century. His Yesu Zhuan is a well-known book in China and accepted by many Chinese people as a way to know who Jesus is. Given this, this article will examine Chao's Christology in Yesu Zhuan. It will first introduce the historical context of Yesu Zhuan, including national crisis, cultural crisis and anti-Christian movements. Then, Chao's purpose and the methodology of writing Yesu Zhuan will be elaborated, which will be followed by a theological appraisal of Chao's methodology and Christology in Yesu Zhuan. By so doing, the article will demonstrate that under the influence of Western liberal theology and with the effort to indigenise Christianity in China, Chao actually portrays a ‘Jesus’ who is the most prominent Sage, the Sage of sages. That means he delineates a possible way in which Christian faith may be understood in Chinese culture. However, the ‘Jesus’ in Yesu Zhuan is a mere human being without divine nature. In the end, the Christology in Yesu Zhuan diametrically contradicts Chalcedonian Christology.
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Oduor, Peter Lee Ochieng. "Christological Contextualization as a Parameter to Strengthen Theology Formulation and Enhance Christian Evangelization in Africa." East African Journal of Traditions, Culture and Religion 3, no. 2 (September 14, 2021): 58–78. http://dx.doi.org/10.37284/eajtcr.3.2.411.
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The quest for a contextual African Christianity is one that theological scholarship in Africa should be keen to formulate and construct if the Christian message is to gain the much-needed impact and transformational agenda that will facilitate the process of evangelization of the continent. This is because our theological discourse must be incarnational in theology and methodology. Our study endeavours to submit a contribution in this solemn expedition through an emphasis on the necessity of a contextualized Christology that is cognizant of the African realities and heritage to make the message of Christ be at home to the indigenous African audience. This calls for a paramount understanding of the history of the African people, the African primal religions and most importantly the African culture. The Understanding of these critical issues that together construct the identity of the African will enable the presenter of the Christological message to present the person of Christ that is relevant and addresses the perennial problems that are faced by African communities. This will in the long run make the African to be persuaded to the need to establish a relationship with Christ who is to him a friend or family, Mediator or Ancestor per excellence, Life giver or Healer, and Leader per excellence. These are the realities that Africans would be quick to identify and associate with. To accomplish this, the study observed the significance of the doctrine of Christology in the theological framework; it explored the means with which Christology was administered in Africa in the past. We were able to tackle the subject of Christological Contextualization by observing matters sources and methodology of African Christology and building on the same towards the models that are favourable to Christology in Africa
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Yong, Amos. "A P(new)Matological Paradigm for Christian Mission in a Religiously Plural World." Missiology: An International Review 33, no. 2 (April 2005): 175–91. http://dx.doi.org/10.1177/009182960503300204.
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In this essay, the author summarizes previous work done (by himself and others) in the formulation of a theology of religions approached from the standpoint of the doctrine of the Holy Spirit (pneumatology), assesses the implications of such a pneumatological theology of religions for Christian mission in the religiously plural world of the twenty-first century, and responds to some of the most important critical questions regarding Christology, soteriology, and the doctrine of revelation that have been raised in response to this project so far.
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Seo, Anna. "Xu Guangqi’s Thought On Supplementing Confucianism With Christianity." Lingua Cultura 6, no. 1 (May 31, 2012): 108. http://dx.doi.org/10.21512/lc.v6i1.398.
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Xu Guangqi is one of the most influential Chinese scholars who accepted Christian faith during the late Ming dynasty. His idea of “supplementing Confucianism and replacing Buddhism by Christianity” had great impact on the development of Christianity in China. His idea, however, has often been accused of syncretism, and genuineness of his Christian faith has been put into question. Some argue that his theology lacks Christology. Others suggest that his ultimate goal was to achieve the Confucian political ideals through adopting some of the Christian moral teachings. Through the analysis of Xu Guangqi’ works and life, we find that he accepted all the essential Christian doctrines and Christology is the core of his understanding of “Tianzhu”. His view on Confucianism itself istransformed through Christian perspective. In his new understanding, the ultimate goal of Confucianism is to serve and to worship “Tianzhu”，same as Christianity. The ultimate problem of life is to save one’s soul.Xu Guangqi considered his scientific works as a way to propagate Christian faith,since science was seen as an integral part of Christian thought and practice. His idea of “supplementing Confucianism by Christianity” integrated Confucianism into the overarching framework of Christian thought.
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Klinge, Hendrik. "Remoto homine." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 3 (September 30, 2022): 251–67. http://dx.doi.org/10.1515/nzsth-2022-0013.
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Summary With the current discussion about posthumanism, the traditional concept of man has become questionable. This also poses severe challenges for theology. In addition to theological anthropology, Christology is particularly affected by this. When it is no longer possible to answer unequivocally what it means to be human, it becomes even more controversial than before how the figure of the Deus-homo should be interpreted. The paper at hand presents a thought experiment in order to check whether it is possible to develop a Christology if one adopts central ideas of recent posthumanist scholarship. Taking Anselm’s famous remoto Christo argument as a model, the thought experiment avoids referring to the concept of man. After three major types of Christology haven been tested, the experiment yields the result that only a very abstract Christology is possible without resorting to explicitly anthropological assumptions. Rather, Christology can be seen as a reason why Christian theologians should reject posthumanism altogether. God has a human face, not a posthuman one.
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Smither, Edward. "Francis of Assisi, Christology, and mission." Missiology: An International Review 46, no. 3 (July 2018): 283–92. http://dx.doi.org/10.1177/0091829618784900.
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In recent years, global theologians of mission have emphasized a posture of mission from below—missional engagement from a place of weakness and vulnerability. In part a reaction to the mistakes of Christendom and Christian mission’s alliance with political and economic power, mission from below aims to recover first-century mission that emulates the way of Christ and the apostles. This approach to mission is also relevant in contexts today where Christian freedom (for worship and witness) is limited by tyrannical or resistant governments. As we strive to be as wise as serpents and gentle as doves in contemporary mission, it seems fruitful to explore the theology of mission of a medieval Italian mendicant monk who ministered to Muslims during the Crusades. In this article, following a brief narrative of Francis of Assisi’s (1181–1226) life and journey in mission, I will focus on Francis’s Christology and how that shaped his approach to mission among Muslims and others. Finally, I will conclude with some reflections for what the church on mission today might gain from Francis.
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Bucur, Bogdan G. "Sinai, Zion, and Tabor: An Entry into the Christian Bible." Journal of Theological Interpretation 4, no. 1 (2010): 33–52. http://dx.doi.org/10.2307/26421327.
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Abstract Building on the insights of Jon Levenson's work, Sinai and Zion: An Entry into the Jewish Bible, this article endeavors to show that a similar approach, which could be labeled "theophanic," has traditionally guided the Christian—perhaps especially the Eastern Orthodox—entry into the Bible. Relating the Sinai theophany and the transfiguration on Tabor was crucially important for early Christian theology. It underlay their appropriation of the Scriptures of Israel as "OT," it lent itself to polemical use against dualism and monarchianism, and it was eventually absorbed into Byzantine festal hymnography and thereby into the mainstream of theology as performed and experienced in liturgy. Similar interpretive strategies are at work in early Christian works and later Byzantine festal hymns and icons that take up theophanies centering on God's throne in Zion. After discussing hymns and icons dealing with Sinai, Zion, and Tabor, I argue that this type of exegesis is difficult to frame within the categories commonly used to describe patristic exegesis and that a more suitable category would be that of "rewritten Bible," current among scholars of the OT pseudepigrapha. I then examine the relationship between the Christology emerging from the hymns under discussion and the normative conciliar Christology. Finally, I sketch a few ways in which today's readers can benefit, both exegetically and theologically, from Byzantine hymnographic and iconographic exegesis.
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Bucur, Bogdan G. "Sinai, Zion, and Tabor: An Entry into the Christian Bible." Journal of Theological Interpretation 4, no. 1 (2010): 33–52. http://dx.doi.org/10.2307/jtheointe.4.1.0033.
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Abstract Building on the insights of Jon Levenson's work, Sinai and Zion: An Entry into the Jewish Bible, this article endeavors to show that a similar approach, which could be labeled "theophanic," has traditionally guided the Christian—perhaps especially the Eastern Orthodox—entry into the Bible. Relating the Sinai theophany and the transfiguration on Tabor was crucially important for early Christian theology. It underlay their appropriation of the Scriptures of Israel as "OT," it lent itself to polemical use against dualism and monarchianism, and it was eventually absorbed into Byzantine festal hymnography and thereby into the mainstream of theology as performed and experienced in liturgy. Similar interpretive strategies are at work in early Christian works and later Byzantine festal hymns and icons that take up theophanies centering on God's throne in Zion. After discussing hymns and icons dealing with Sinai, Zion, and Tabor, I argue that this type of exegesis is difficult to frame within the categories commonly used to describe patristic exegesis and that a more suitable category would be that of "rewritten Bible," current among scholars of the OT pseudepigrapha. I then examine the relationship between the Christology emerging from the hymns under discussion and the normative conciliar Christology. Finally, I sketch a few ways in which today's readers can benefit, both exegetically and theologically, from Byzantine hymnographic and iconographic exegesis.
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Granados, José. "Znaczenie filozoficzno-personalistycznej refleksji na temat ciała dla teologii." Teologia w Polsce 13, no. 2 (February 27, 2020): 5–26. http://dx.doi.org/10.31743/twp.2019.13.2.01.
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The article explores how Personalist Philosophy can be helpful for Theology by focusing on the concrete topic of the body. The renewed philosophical interest in the body is important for Christian Theology inasmuch as the latter is centered on the concreteness of the Incarnation. The article follows Gabriel Marcel’s approach as a guideline to review the understanding of the body proper to Personalism. In this approach, the body is seen as the person’s relational presence in the world and among others and as the openness of the person towards transcendence. The richness of this approach is explored in three important areas of dogmatic theology: Christology, Sacramentology, and the Theology of Creation. The article exemplifies the circularity between Philosophy and Theology in the concrete topic of the body.
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van Wilgenburg, Arwin. "The Reception of Athanasius within Contemporary Roman Catholic Theology." Church History and Religious Culture 90, no. 2-3 (2010): 311–37. http://dx.doi.org/10.1163/18712411-0x542428.
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This article gives a brief overview of the reception of Athanasius in nineteenth- and twentieth-century Roman Catholic theology. Besides papal documents, mainly German theologians are discussed. First, Johann Adam Möhler’s Athanasius der Grosse (1827) is analyzed. Möhler was convinced that Athanasius was of great importance for modern society. However, Möhler’s attempt to give Athanasius a prominent position in contemporary theology seemed to fail. Although Athanasius is not absent in nineteenth-century dogmatic compendia, nor in papal documents of the last two centuries and many dogmatics of the twentieth century, his quantitative reception is rather poor, especially in comparison to Augustine. The dogmatic compendia and Neo-Thomistic theology did not have an interest in a historical interpretation of Athanasius and Thomas, himself, hardly referred to Athanasius. Moreover, the Trinitarian and Christological dogmas were not really contested. This changed in twentieth-century theology, because of a new understanding of historical development and the rise of phenomenology and existentialism. The doctrines of the Trinity and Christology were reinterpreted from the perspective of salvation history (Heilsgeschichte). Many theologians wanted to correct the anti-Arian tendency, stressing that Christ was truly God and truly man. Athanasius overlooked Christ’s humanity and the Alexandrian Logos-Sarx-Christology needed the complementation of the Antiochene Logos-Antropos-Christology. Nevertheless, Athanasius’s has received great formal authority within Roman Catholicism. He is a Saint and honored as doctor ecclesiae, because of his impact on Christian doctrine and the development of monasticism.
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Palma, Robert J. "Polanyi and Christological Dualisms." Scottish Journal of Theology 48, no. 2 (May 1995): 211–24. http://dx.doi.org/10.1017/s0036930600037042.
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The problem which this article addresses comprises representative Christological dualisms, long in the making, which have come to a head in the twentieth century. They include the Jesus of history and Christ of faith dichotomy, Christology from above as opposed to Christology from below, and ontological Christology over against functional Christology. Behind such dualisms are genuine and fundamental dualities whose integration has been severely damaged in modern theology through the compounding of longstanding dualisms in Western Thought with modern critical thought as shaped by rationalism, empiricism, and scepticism. In this essay I wish to show how Michael Polanyi's theories of being and knowing have much to offer in overcoming the above dualisms. The prospect of such was already made evident to me several years ago in the work of Thomas F. Torrance, and more recently in the work of Colin Gunton. My present purpose is not just to repeat what they have already said, but rather to carry this project forward by applying major theories of Polanyi especially to Christological dualisms. While Torrance has made extensive use of Polanyi in addressing dualisms in theology, it is not in such Christological texts as Space, Time and Incarnation or Space, Time and Resurrection, that Polanyi is especially utilized. However, in The Mediation of Christ Polanyi's influence seems implicit where Torrance addresses the dualist, including gnostic, threat to Christology in the early centuries of the Christian church.
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Redman, Robert R. "Participatio Christi: H. R. Mackintosh's theology of the unio mystica." Scottish Journal of Theology 49, no. 2 (May 1996): 201–22. http://dx.doi.org/10.1017/s0036930600046834.
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The concept of unio mystica stands out of the more distinctive aspects of H.R. Mackintosh's theological work. Generally regarded as one of the leading English-speaking theologians of the first third of this century, Mackintosh and his innovative insights have since fallen into comparative neglect. Interestingly, the concept of the unio mystica seldom appeared as a theme on its own, apart from his programmatic article ‘The Unio Mystica as a Theological Conception’ (1909). Rather it served as a leitmotif which recurred at important points in his christology and soteriology. This essay will survey the meaning and importance Mackintosh gave to the unio mystica, and the various ways the concept functioned in his theology. Hence the first part will reconstruct his understanding of union with Christ, while the second part will examine three main applications of the concept: participatory christology, justification, and the Christian life. We will also explore some of the potential the concept may have for contemporary theology in a few concluding remarks.
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Köstenberger, Andreas J. "The Challenge of a Systematized Biblical Theology of Mission: Missiological Insights from the Gospel of John." Missiology: An International Review 23, no. 4 (October 1995): 445–64. http://dx.doi.org/10.1177/009182969502300405.
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The church's understanding and practice of its mission should be guided by the study of mission in the various biblical corpora. This essay contributes to this task by providing a discussion of mission in the Gospel of John. After exploring the connections between the Gospel's Christology and its missiological teachings, John's mission theology is probed regarding the proper focus, model, and scope of the Christian mission.
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Kriel, Jacques R. "Being a Christian Without a Christ? Exploring John Shelby Spong's Concept of 'Christians in Exile'." Religion and Theology 8, no. 3-4 (2001): 298–326. http://dx.doi.org/10.1163/157430101x00143.
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AbstractThere is a clear disjunction between the paradigms and theories in contemporary theological and biblical research and the theories and paradigms underlying the church's conventional liturgy and preaching. There is greater tension between theological science and traditional Christian faith than between 'science' and 'religion'. The science-faith conflict thus goes deeper than the science-religion debate. But while the science-religion debate gets a lot of attention, there seems to be no attempt by the church universal to integrate theological science in its exegesis, preaching and teaching. The books of Marcus J Borg, John Shelby Spong and others have brought the results of theological research to the attention of church members. This article contains my attempt to relate my understanding of scientific research in the natural and social sciences, theology and biblical sciences to my Christian faith. Using John Shelby Spong's concept of 'Christians in exile' and Stephen Patterson's proposal of an 'existential Christology', the possibility of being a Christian without a Christ is suggested.
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Irving, A. J. D. "Creation and the philosophy of science: Freedom, contingence and the modality of the natural sciences." Theology in Scotland 27, no. 2 (November 26, 2020): 43–60. http://dx.doi.org/10.15664/tis.v27i2.2139.
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Understanding creation through the theological loci of Christology and Trinitarian theology gives a view of the natural world as both contingent and free. This distinctively Christian view of the natural world carries implications for the natural sciences in terms of philosophical modality. This paper explores three such themes: (i) the nature of reason; (ii) the character of theories; and (iii) the relationship between discursivity and the logic of reality.
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Redman, Roland R. "H. R. Mackintosh's Contribution to Christology and Soteriology in the Twentieth Century." Scottish Journal of Theology 41, no. 4 (November 1988): 517–34. http://dx.doi.org/10.1017/s0036930600031781.
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Hugh Ross Mackintosh (1870–1936) was Professor of Systematic Theology at New College, Edinburgh, for 32 years until his sudden death on 8th June 1936. Regarded as one of the foremost theologians of his day, he was awarded honorary degrees from Oxford and Marburg, and left profound impressions on the countless students from Scotland and around the world who came to hear his lectures. Mackintosh was a formidable scholar; it was said that he had read every important theological book published in Britain and Germany, and he skilfully translated Ritschl's Justification and Reconciliation and Schleiermacher's The Christian Faith. He possessed a discerning eye and a gift for lucid exposition which made him an authoritative interpreter and commentator. A keen student of philosophy, Mackintosh studied its relationship to theology closely; much of his early work dealt with the neo-Kantian epistemology of Herman Lotze that formed the philosophical basis for Ritschlian theology.
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Ngong, David T. "Theology as the Construction of Piety: A Critique of the Theology of Inculturation and the Pentecostalization of African Christianity." Journal of Pentecostal Theology 21, no. 2 (2012): 344–62. http://dx.doi.org/10.1163/17455251-02102010.
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This essay argues that an important task of theology is the construction of piety. It draws from a few critical moments in the development of Christianity, such as the development of the doctrine of God and Christology in the early church and the rejection of materialistic Christianity in early modern Europe, to argue that these moments reflect the theological struggle to shape Christian piety. The idea that theology is concerned with the shaping of piety is then used to evaluate African theology of inculturation, which has now flowered in the Pentecostalization of African Christianity. It argues that although the theology of inculturation may be helpful in constructing a viable African theology, uncritically embracing the spiritualized cosmology of African traditional societies in salvific discourses promotes a form of piety that is ill-equipped to overcome the marginalization of the continent in the modern world.
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Choi, Michael J. "What is Christian orthodoxy according to Justin'sDialogue?" Scottish Journal of Theology 63, no. 4 (September 3, 2010): 398–413. http://dx.doi.org/10.1017/s0036930610000487.
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AbstractThis article suggests that Christian orthodoxy according to Justin'sDialoguecan be understood if one considers Justin's christology as stemming not merely from an opposition to Judaism (as Boyarin argues), but rather from the recognition of inadequate soteriology according to rabbinic teachings of Justin's time. This is most clearly delineated in Trypho's response as well as Justin's emphasis on the inclusive salvific efficacy of the crucifixion. Trypho's most enduring objection is not that there is another god explicated by Justin through Logos theology, nor that the Messiah is divine. Trypho resists the Christian message because he is most troubled by Justin's assertion that this Messiah died the death cursed by the Law of Moses.
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Belay, Yosep. "Rekonstruksi Kristologi Logos Menjawab Tantangan Dekonstruksi Terma Logosentrisme dalam Tinjauan Biblika." CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen 2, no. 1 (September 19, 2022): 29–45. http://dx.doi.org/10.54592/jct.v2i1.37.
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The concept of logos in the Christian faith does not only refer to theological ideas but also touches on the issue of the Christian worldview which as a whole refers to Christ as its centrality. The concept is suspected of being a form of logocentrism (grand narrative) that forms polarization and negation of the external world. Through deconstruction readings, contemporary cultural critics criticize Christian logocentrism. The purpose of reading deconstruction is to change the general understanding, both in philosophy, science, and Christian theology strategies regarding logos with two critical approaches. First, criticizing semantics in terms of logos and second, criticizing the politics of the text through which ideology is constructed and has implications for socio-cultural subordination. This article analyzes and reconstructs logos theology and christology in an attempt to address the challenges of deconstruction. The method used by the writer is descriptive analysis and literature review. The results showed that the concept of Christian logos theology was different from Greek philosophy. In relation to the theory of deconstruction, the bivalence system which is the pattern of the semantic system of logos theology provides strict limits on the meaning system so that the assumptions of deconstruction criticism are irrelevant. Meanwhile, the logos christology approach in biblical studies provides answers to the issue of logocentrism in both theological, literary and Christian epistemological contexts. Abstrak Konsep logos dalam iman Kristen tidak hanya mengacu pada gagasan teologis namun juga menyinggung persoalan wawasan dunia Kristen yang secara keseluruan merujuk pada Kristus sebagai sentralitasnya. Konsep tersebut dicurigai sebagai bentuk logosentrisme (narasi besar) yang membentuk polarisasi dan negasi terhadap dunia eksternal. Melalui pembacaan dekonstruksi, kritikus budaya kontemporer mengkritisi logosentrisme Kristen. Tujuan pembacaan dekonstruksi untuk merombak pemahaman umum, baik dalam strategi filsafat, sains, maupun teologi Kristen mengenai logos dengan dua pendekatan kritis. Pertama, mengkritisi semantik pada terma logos dan kedua, mengkritisi politik teks yang melaluinya ideologi dikonstruksikan dan berimplikasi terhadap subordinasi sosial budaya. Artikel ini menganalisis dan merekonstruksi ulang teologi dan kristologi logos dalam usaha untuk menjawab tantangan dekonstruksi. Metode yang dugunakan penulis deskriptif analisis dan kajian literatur. Hasil penelitian menunjukkan konsep teologi logos Kristen berbeda dengan filsafat Yunani. Dalam kaitannya dengan teori dekonstruksi, sistem bivalensi yang menjadi pola sistem semantik teologi logos memberikan batasan tegas pada sistem makna sehingga asumsi kritik dekonstruksi tidak relevan. Sementara pendekatan kristologi logos dalam kajian biblika memberikan jawaban terhadap isu logosentrisme baik dalam konteks teologis, sastra maupun epistemologi Kristen. Kata Kunci: Kristologi. Logos, Logosentrisme, Dekonstruksi.
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Wanjohi, Jackson N., and John M. Kiboi. "Ancestral Christology vis-à-vis Postmodernism." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 5, no. 1 (September 28, 2022): 1–11. http://dx.doi.org/10.35544/jjeoshs.v5i1.45.
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Recent theological trends among, African theologians have advocated for theological reflection on the Christian faith in the light of the African socio-cultural milieu. Certainly, there are obvious challenges that always goes with contextual theologies. For instance, African Christology, a theology centred on the study of Christ from an African perspective and which is born out of this approach, has given birth to Ancestral Christology. The challenge facing this type of Christology is that most of the so-called postmodern Africans do not have adequate knowledge of cultural elements and do not appear to appreciate this indigenous rooted christology. This research article seeks to clarify Ancestral Christology, as espoused by Charles Nyamiti and Benezet Bujo in the context of Postmodern Africa, and evaluates its impact on the spirituality of postmodern people. It moves on to construct a Reconstructive Guest Christology, from a socio-cultural perspective, as a methodology in constructing African Ancestral Christology. The Reconstructive Guest Christology portrays Christ as the one who reconstructs lives at individual, cultural, social-economic, liturgical, structural, communal, and at the universal levels. To this end, it strives to restore wholeness, lost dignity, spiritual justice, fairness, and reconciliation through love which are central to Jesus’ solidarity with humanity. It is hoped that this would appeal to postmodernists as they participate in Christ’s divine providence. The material in this article is conceptually and methodologically designed and gathered through an extensive review of relevant literature.
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Oduor, Peter Lee Ochieng. "Christological Reflections: A Historical Perspective." East African Journal of Traditions, Culture and Religion 5, no. 1 (July 22, 2022): 51–60. http://dx.doi.org/10.37284/eajtcr.5.1.765.
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Christological discourse holds a central place in the wider theological discourse due to the centrality of the doctrine of Christ in the establishment of the Christian message. This in effect places integral value on the task of Christological formulation if at all we intend to stabilize Christian theology. The core of the Christian message is inherent in the ministry, death, and resurrection of Jesus Christ. In as much as the primary sources of Christology remains the biblical narrative, there is a significant urge for theological practitioners to supplement the biblical narrative with a well-researched historical account of the life of Christ beyond the confines of the scripture to verify authenticity and historicity of the biblical account. This calls for an industrious effort of theologians to engage historical data as an indication of the existence of Christ. Our study seeks to undertake this task and contribute to Historical and Christology scholarship by addressing the question of the historical quest of Christ. To accomplish this task, our approach will be centred on pagan testimonies, Jewish testimonies, and historical evidences from materials outside the biblical sphere. A negligence of addressing these concepts may subject the Christian narrative to massive objection in our day and age.
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Bokwa, Ignacy. "Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 119–39. http://dx.doi.org/10.14746/pst.2018.32.07.
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The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.
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Hart, T. A. "Sinlessness and Moral Responsibility: A Problem in Christology." Scottish Journal of Theology 48, no. 1 (February 1995): 37–54. http://dx.doi.org/10.1017/s0036930600037285.
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Our concern in this paper will be with the traditional Christian claim that Jesus of Nazareth was ‘tempted in all respects as we are, yet without sin.’ (Heb.4:15) In its dogmatic, as opposed to its biblical, version, this claim can be identified in two distinct forms. First there is what we may denote the weaker form, in which it is claimed simply that in actual fact Jesus committed no sin: and second there is the stronger form according to which he was actually and in principle quite incapable of committing sin. Put differently, in terms of the distinctions of scholastic theology, we may either confess of the Incarnate posse non peccare or non posse peccare.
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Schaefer, Marym. "Lex orandi, lex credendi: Faith, doctrine and theology in dialogue." Studies in Religion/Sciences Religieuses 26, no. 4 (December 1997): 467–79. http://dx.doi.org/10.1177/000842989702600403.
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This article, the 1996 presidential address given to the Canadian Theological Society, outlines the interdisciplinary nature of liturgical studies with focus on aspects of particular interest to theologians. The changing relationship of the terms in the frequently cited axiom lex orandi [ est] lex credendi is explored. As a kind of theological case study new approaches to the présence of Christ and the Holy Spirit in the Christian liturgy are set out to show what theology of liturgy might offer christology and pneumatology. Finally, observations about some feminist rituals are offered from the perspective of a liturgical theologian.
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Haire, James. "Christology in the Context of Indonesia." Mission Studies 32, no. 3 (October 15, 2015): 398–417. http://dx.doi.org/10.1163/15733831-12341417.
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This article examines the existence, function and meaning of Indonesian contextual Christologies. It begins by outlining the discourse on the theological validity of the concepts of contextual theology, particularly against the background of traditions inimical to, or sceptical of, such enterprises. In then examines the development of recent Christologies in Indonesia, that is, in the world’s most populous Muslim nation, a country, moreover, with a sizeable Christian minority. The article then examines two seminal Christologies, produced by Indonesian theologians since independence. This is the examination of largely hidden theologies. The first is the work of the highly original Javanese theologian, Eka Darmaputera, set against the background of the varying streams of Indonesian Islam. The second is the work produced by indigenous ethnic theologians, set against a background of pre-literary communal dynamics. From these, the article seeks to assess the issues of contextual Christologies and to evaluate these Christologies for international theological existence.
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Checketts, Levi. "The Sacrality of Things." Techné: Research in Philosophy and Technology 25, no. 1 (2021): 130–52. http://dx.doi.org/10.5840/techne2021120131.
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Abstract: Mitcham, Borgmann, and others argue the character of technology is at odds with the character of Christian life. This paper challenges that claim in two moves. First, I examine ways Christian theology has been formed by Roman crucifixion, the printing press, and transoceanic navigation; Christology, biblical studies, and missiology are critically dependent upon technologies that facilitated the death of Jesus, the spread of Protestant literature, and the migration of missionaries. Second, I contend that these technologies shed light on a complicated relationship between the realm of the “sacred” and technologies. Technologies can have the character of being sacred or sacramental. As sacred, technologies fall within the purview of religious devotion like relics or icons. As sacramental, they influence the field of theology, through augmentation or restriction. Thus, technologies can be compatible with Christianity and have a positive effect on religion, expanding the fields of theological reflection and religious devotion.
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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (June 17, 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.
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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology and his resistance to National Socialism. Bonhoeffer biographer Eberhard Bethge figured large in this second group; Bethge's work in this area coincided with his involvement in Christian post-Holocaust theology, an expression of the intensely philojudaic theology that emerged in the West following World War II. Driven by the desire to atone for millennia of anti-Jewish doctrine and action, post-Holocaust theology has exerted a strong influence on Bonhoeffer scholarship. The argument of this article is that the postwar focus on Christian anti-Judaism has led the church away from confronting the exceptionalism that persists in Christian identity and teaching. In its penitential zeal, the postwar project to renounce church anti-Judaism has instead replaced it with a Judeo-Christian triumphalism and a theological embrace of political Zionism that betray fundamental gospel principles. These run counter to the passionate opposition to the merger of hyper-nationalism and religion that informs Bonhoeffer's radical, humanistic Christology. Fashioning Bonhoeffer as a martyr for the Jews and as a forerunner of post-Holocaust theology does damage to the legacy of his theology and distorts the lessons of his life and witness. This carries implications for the role of the church in confronting the urgent issues of our time.
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Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (January 1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.
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Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation in christology, sacramental presence in ecclesiology, and Christian responses to what they saw as the demonic threat of German National Socialism. Anglo-American critics, especially of Tillich, often miss the dialectical nuances of his admittedly abstract theology and his religious socialist response to Marxism.
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Hadley, Christopher M. "The Archetypal Faith of Christ." Theological Studies 81, no. 3 (September 2020): 671–92. http://dx.doi.org/10.1177/0040563920958147.
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Hans Urs von Balthasar’s theology of Jesus’s “archetypal faith” situates the question of his consciousness in our contemporary context of the life of faith. His position is validated by current biblical scholarship and relies heavily on Karl Rahner’s consciousness-Christology, thus providing an often overlooked an example of fundamental agreement between two authors commonly seen as rivals. The article argues that Jesus’s experience of mystery, far from being obviated by his beatific knowledge, is essential to the Christian experience of faith.
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do Vale, Fellipe. "Can a Male Savior Save Women?" Philosophia Christi 21, no. 2 (2019): 309–24. http://dx.doi.org/10.5840/pc201921230.
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This paper attempts to answer, as well as give metaphysical specificity to, a question within the philosophy and theology of gender which strikes the heart of the Christian confession of the gospel. Against critics who say that the masculinity of Christ’s human nature renders him unable to save women as well as men, it draws on the recent literature on feminist metaphysics and analytic Christology (two very resurgent bodies of literature) to develop a model of the Incarnation able to avoid such criticisms.
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Pavlov, Alexey S. "Christian Physicalism: on the Frontiers of Orthodoxy Anthropology and Analytic Philosophy of Mind." Voprosy Filosofii, no. 6 (2022): 98–108. http://dx.doi.org/10.21146/0042-8744-2022-6-98-108.
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This article attempts to develop Christian Physicalism within the boundaries of Orthodoxy theology, and it also offers an assessment of their conceptual compatibility. Christian Physicalism is the result of the application of the physicalist approach in the analytic philosophy of mind to the circle of problems of Analytic Theology. This is a thesis postulating the physical character of the soul. It implies anthropological monophysitism because it holds that body and soul have the same nature. Orthodoxy Theology generally operates within the framework of ancient philosophy while Christian Physicalism is the crown of the contemporary analytic tradition. Comparison of these two types of discourses is possible since Christian Physicalism it do not touch the dogmatized areas of Orthodoxy Theology. However, it implies some substantial consequences both for the whole of Christian Anthropology and for the Chalcedonian Christology in many respects proceeding from it. In particular, difficulties arise in explaining human posthumous experience, the hypostatic identity of Christ, and trichotomous anthropological models. Moreover, there is not clear whether physicalists’ views on these questions are compatible with the Christian worldview at all. The latter characterized by the idea of the personal and phenomenal character of human experience. The main question, therefore, is what kind of explanation of these attributes does Christian Physicalism offer? The theoretical speculations of Christian Physicalism go against not only the beliefs of common-sense but also the strong intuitions of a religious worldview. But the point is not so much in the terminology of analytical metaphysics, as in the very human way of describing the world. Trying to think rationally about God, we use concepts designed to describe the facts of the physical world, which inevitably leads to a biasing of our picture of the world.
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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
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Dufault, Olivier. "Was Zosimus of Panopolis Christian?" ARYS. Antigüedad: Religiones y Sociedades, no. 20 (October 7, 2022): 135–70. http://dx.doi.org/10.20318/arys.2022.6795.
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Zosimus of Panopolis, the first identifiable author of Greek alchemy, wrote in late-3rd or 4th-century CE Egypt. For over a century, scholars have pictured him in turn as Christian or as pagan. A reconsideration of Zosimus’ On the Letter Omega and the treatise known as the Final Count or Final Abstinence (teleutaia apochē) and the First Lesson on Excellence demonstrates that he saw Jesus as a savior, that his citations of the Hermetica are not in contradiction with basic Christian notions and that believed that the gods of Egypt were evil divine beings. His Christology and anthropology shares characteristics with “Classic Gnostic” theology and other early Christian notions. Also characteristic of the soteriologies presented in some heresiological reports, Zosimus described Jesus as teaching humans to “cut off” their body. This last observation, which is dependent on recognizing Zosimus as a Christian, shed light on the symbolism of the First Lesson on Excellence.