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Journal articles on the topic 'Christian theology, reformed theology'
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Moore-Keish, Martha L. "Reformed Theology." Brill Research Perspectives in Theological Traditions 2, no. 1 (June 11, 2020): 1–169. http://dx.doi.org/10.1163/25898809-12340003.
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Abstract This research guide introduces scholars to the field of Reformed theology, focusing on works of the twentieth and twenty-first centuries in the English language. After a brief introductory section on the debates about what counts as “Reformed theology,” the guide explores twenty-one major theological themes, with attention to classical as well as current works. It is demonstrated that this stream of Protestantism is both internally diverse and ecumenically interwoven with other Christian families, not just a single clearly defined group set apart from others. In addition, this guide shows that contemporary Reformed theology has been rethinking the doctrines of God, humanity, and their relationship in significant ways that challenge old stereotypes and offer fresh wisdom for our world today.
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Kyung Jik Lee. "Reformed Theology and Christian Philosophy." Korea Reformed Theology 43, no. ll (August 2014): 30–61. http://dx.doi.org/10.34271/krts.2014.43..30.
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Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective." Unio Cum Christo 7, no. 1 (April 1, 2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.
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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS: Theology of common life, Christian vocation, technology, digital technologies, Christian life, Reformed worldview
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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.
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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theology assists the development of public theology by focusing, on the one hand, on the rich Christian confessional tradition, and on the other hand, by participating in pluralistic public debates on the basis of this rich tradition. Based on this discussion, some lessons for the development of public theology from the Reformed tradition are spelled out.
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Perez, Jahdiel N. "Music-Makers and Reformed Theology." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 1 (October 24, 2017): 77. http://dx.doi.org/10.33550/sd.v3i1.31.
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ABSTRACT: If Reformed theology hopes to impact contemporary and future societies as much as possible it will have to harness the unique power of music to influence the world beyond the walls of the Church. In this essay, I want to draw attention to the ways in which Christianity, in general, and Reformed theology, in particular, are criticized through music and what we can do to respond. I will introduce an approach to Christian apologetics, which I call sonic-apologetics that enables our music-makers to defend the faith musically. In the first part of this paper, I will discuss five problems to which sonic-apologetics is an answer. This will anchor the second part of this essay, in which I construct sonic-apologetics from three notions: (1) methodological emphasis on effects, (2) genres of expression, and (3) the distinction between linear and angled apologetic responses. In the final part of this essay, I present two different study cases of sonic-apologetics. Nothing about what I will discuss regarding sonic-apologetics changing existing liturgical norms of Christian churches, especially Reformed ones. It does, however, call for those producing and performing music in these churches to direct their music-making interests and abilities toward the world outside the church walls. KEYWORDS: reformed theology, music, sonic-apologetics.
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Morgan, Dennis, and Mark Yarhouse. "Resources from Reformed Spirituality for Christian Spiritual Formation in Clinical Practice." Journal of Psychology and Theology 29, no. 1 (March 2001): 62–71. http://dx.doi.org/10.1177/009164710102900107.
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The purposes of this article are to introduce the reader to Reformed theology and to begin to discuss implications of Reformed spirituality on the practice of Christian psychology. A discussion of a case example will be utilized to consolidate the reader's understanding of the Reformed theological tradition and its application to Christian spiritual formation in a clinical setting. This article implies that the impact of Reformed theology and spirituality on clinical practice is profound enough to warrant further investigations of theologically congruent psychotherapies.
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Zorgdrager, Heleen E. "On the Fullness of Salvation." Journal of Reformed Theology 8, no. 4 (2014): 357–81. http://dx.doi.org/10.1163/15697312-00804003.
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This essay addresses the need for a fuller, more integral and embodied understanding of salvation in Protestant, especially Reformed theology. Specifically, it makes a case for retrieving the early Eastern Christian notion of theosis/deification for contemporary Reformed theology. After reviewing classical formulations of theosis and other notions of salvation in the broader Christian tradition, it considers conventional Reformed objections to theosis. Then it explores new directions in Calvin research indicated by Carl Mosser, J. Todd Billings, and Julie Canlis, as well as the constructive theology of incarnation presented by Wendy Farley, with a view to determining their potential to assist in this retrieval. In the end, the author formulates some ‘grammar rules’ for articulating theosis in a Reformed-ecumenical, gender-sensitive discourse.
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Yong, Amos, and Lewis Brogdon. "The Decline of African American Theology? A Critical Response to Thabiti Anyabwile." Journal of Reformed Theology 4, no. 2 (2010): 129–44. http://dx.doi.org/10.1163/156973110x523548.
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AbstractThabiti Anyabwile’s recent book, The Decline of African American Theology: From Biblical Faith to Cultural Captivity, presents a historical and theological critique of developments in the African American theological tradition. Yet Anyabwile’s polemic is questionable as it is based on Reformed theology’s reading of the Bible. This essay raises questions about the methodological underpinnings of Anyabwile’s thesis, particularly its problematic and uncritical application to the African American Christian experience, and suggests in turn that the author should have written another kind of book to further the conversation about African American theology.
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Capetz, Paul E. "The Old Testament and the Question of Judaism in Reformed Theology: Calvin, Schleiermacher, and Barth." Journal of Reformed Theology 8, no. 2 (2014): 121–68. http://dx.doi.org/10.1163/15697312-00802001.
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The Old Testament has always posed a challenge to Christian theology on account of Judaism’s counter-claim to its rightful possession. In Protestant theology, and especially Reformed theology, the Jewish character of this sacred literature has come to the fore demanding special attention on account of the Reformers’ insistence upon interpretation according to the literal sense of the text. Schleiermacher and Barth each embraced divergent aspects of Calvin’s approach to the Old Testament that came into conflict with one another in the modern era. After close analysis of their positions, a constructive alternative for addressing this set of questions is proposed as the most responsible way of furthering the Reformed heritage for our time in dialogue with Judaism.
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Kang, Jie. "The Rise of Calvinist Christianity in Urbanising China." Religions 10, no. 8 (August 15, 2019): 481. http://dx.doi.org/10.3390/rel10080481.
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Over the past decade, Reformed Christianity, broadly based on the theology of Calvinism, has spread widely in China, especially by appealing to Chinese ‘intellectuals’ who constitute most of the house church leaders in urban areas. It draws its moral guidance from a so-called rational or intellectual focus on biblical theology, reinforced by theological training in special seminaries. It consequently rejects the ‘heresy’ of the older Pentecostal Christianity, with its emphasis on charisma, miracles, and theology based on emotional ‘feeling’. This Reformed theology and its further elaboration have been introduced into China in two main ways. The first is through overseas Chinese, especially via theological seminaries in Singapore, Malaysia, and Indonesia. For instance, preachings of the famous Reformed pastor Stephen Tong (唐崇荣) have been widely disseminated online and among Chinese Christians. Second, Korean missionaries have established theological seminaries mainly in cities in northern China. This has resulted in more and more Chinese church leaders becoming advocates of Calvinism and converting their churches to Reformed status. This paper asks why Calvinism attracts Chinese Christians, what Calvinism means for the so-called house churches of a Christian community in a northern Chinese city, and what kinds of change the importation of Reformed theology has brought to Chinese house churches. Various significant accounts have addressed this development in China generally. My analysis complements these accounts by focusing on a small number of interconnected house churches in one city, and uses this case study to highlight interpersonal and organizational issues arising from the Calvinist approach.
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SUDDUTH, MICHAEL. "Reformed epistemology and Christian apologetics." Religious Studies 39, no. 3 (August 5, 2003): 299–321. http://dx.doi.org/10.1017/s0034412503006553.
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It is a widely held viewpoint in Christian apologetics that in addition to defending Christian theism against objections (negative apologetics), apologists should also present arguments in support of the truth of theism and Christianity (positive apologetics). In contemporary philosophy of religion, the Reformed epistemology movement has often been criticized on the grounds that it falls considerably short of satisfying the positive side of this two-tiered approach to Christian apologetics. Reformed epistemology is said to constitute or entail an inadequate apologetic methodology since it rejects positive apologetics or at least favours negative over positive apologetics. In this paper I argue that this common objection fails on two grounds. First, while the arguments of Reformed epistemology are relevant and useful to apologetics, neither Reformed epistemology nor its epistemological project should be identified with a distinct school or method of apologetics. Secondly, while certain claims of Reformed epistemology seem to imply a rejection of positive apologetics, or at least a preference for negative or positive apologetics, I argue that no such conclusion follows. In fact, although unimpressed by particular versions of natural theology and positive apologetics, Reformed epistemologists have provided criticisms of each that can constructively shape future approaches to the apologetic employment of natural theology and Christian evidences.
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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.
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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology the distinction between spiritual and bodily liberty was applied to the Christian life of individual believers, as the examples of William Perkins and the Leiden Synopsis of Purer Theology show. Thus the reforming power of the distinction was lost and it was used to confirm the political and social status quo instead.
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DILLER, KEVIN S. "Can arguments boost warrant for Christian belief? Warrant boosting and the primacy of divine revelation." Religious Studies 47, no. 2 (April 6, 2010): 185–200. http://dx.doi.org/10.1017/s0034412510000065.
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AbstractIt is well known that in Reformed circles there is significant doubt about the extent of the role natural theology might play in warranting Christian belief. I argue that even if we accept the core theological reservations and philosophical commitments shared by the likes of Karl Barth and Reformed epistemologists, there remains room for the arguments of natural theology to serve a vital, positive function. I offer a proposal for how we might think about the co-ordination of multiple sources of warrant for Christian belief such that arguments function as catalysts to or extensions of the deliverances of faith.
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Verdino, Timotius. "Menyentuh Surga, Memeluk Dunia." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 215–36. http://dx.doi.org/10.46567/ijt.v4i2.41.
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In and since its historical beginnings, Christian worship has retained its eschatological dimension, as this even is intricately related to aspects of its missionality. As such, the worship given and performed in the contemporary Reformed church must also retain its eschatological-missionality. While Martha L. Moore-Keish locates this eschatological dimension within the event of Holy Communion, Reformed churches do not celebrate Holy Communion every Sunday. Might Reformed worship, whenever it goes without Holy Communion, be losing its very own eschatological quality? This article serves as a constructive proposal for (re)locating the eschatological-missionality of weekly Reformed worship, by way of emphasizing the eucharistic aspect of the Reformed liturgy. To pursue this inquiry, the present article undertakes an investigation of Reformed eucharistic theology, followed by a consideration of the Orthodox Alexander Schmemann's figuring of the world as sacrament and its relation to mission. I then reconstruct the positionality of the eschatological dimension within Reformed worship, in the end thereby synthesizing the Reformed eucharistic theology of Calvin with the Eastern Orthodox eucharistic theology articulated in Schmemann's thought in order to locate the eschatological-missionality of the Reformed liturgy. In the end, it is hoped that this constructive proposal might underscore the importance of the eucharistic aspect of the Reformed liturgy, even in such a way that emphasizes the very character of its eschatological-missionality.
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Farris, Joshua R., and Ryan A. Brandt. "Ensouling the Beatific Vision. Motivating the Reformed Impulse." Perichoresis 15, no. 1 (May 1, 2017): 67–84. http://dx.doi.org/10.1515/perc-2017-0004.
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Abstract The beatific vision is a subject of considerable importance both in the Christian Scriptures and in the history of Christian dogmatics. In it, humans experience and see the perfect immaterial God, which represents the final end for the saints. However, this doctrine has received less attention in the contemporary theological literature, arguably, due in part to the growing trend toward materialism and the sole emphasis on bodily resurrection in Reformed eschatology. As a piece of retrieval by drawing from the Scriptures, Medieval Christianity, and Reformed Christianity, we motivate a case for the Reformed emphasis on the immaterial and intellectual aspects of human personal eschatology and offer some constructive thoughts on how to link it to the contemporary emphasis of the body. We draw a link between the soul and the body in the vision with the help of Christology as reflected in the theology of John Calvin, and, to a greater extent, the theology of both John Owen and Jonathan Edwards.
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Gunawan, Lina. "Kesetaraan dan Perbedaan Laki-laki dan Perempuan: Kritik terhadap Gerakan Feminisme." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 288. http://dx.doi.org/10.33550/sd.v3i2.39.
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ABSTRACT: This article with a title: The Equality and Distinction Between Man and Woman: A Critique to the Feminist Movement", will firstly discuss about the feminist movement comprehensively and afterward itu will discuss about the feminist movement within Christianity, gender-equality issues, as well as the distinction between man and woman from the view of Christian feminism. After these, it will be discussed gender-equality issues and the distinction between man and woman from the perspective of Reformed theology. Then a critique to the feminist movement within Christianity will be discussed. The finding of this article is that the feminist movement within Christianity has indeed grown a better appreciation for the woman, especially in the equality between man and woman wich is a reality. The consequence is the authority of the Bible is accused by this Christian feminist movement. KEYWORDS: feminism, Christian feminism, equality, distinction, Reformed theology.
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Van den Belt, H. "Synodale machteloosheid en mystieke vrijzinnigheid: Louis A. Bähler (1867-1941) en de Gereformeerde Bond." Theologia Reformata 62, no. 3 (September 1, 2019): 223–40. http://dx.doi.org/10.21827/5d359594c55f2.
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The publication of Buddhist mission: ‘Christian’ barbarism in Europe, translated by Louis Adriën Bähler (18671941), a Christian anarchist and pastor of the Dutch Reformed Church, led to the founding of the Reformed League in the Dutch Reformed Church (Nederlandse Hervormde Kerk). The classis censured Bähler, but Synod rehabilitated him and therefore the orthodox Reformed within the church charged that Synod’s actions revealed its powerlessness to maintain doctrinal discipline. Bähler’s Buddhist leanings have drawn much attention. This article places Bähler’s sympathy for pietism and mysticism in the broader context of his theology, one characterized by a spiritualization and moralization of the Gospel.
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Groenhout, Ruth. "Reformed Theology and Conscientious Refusal of Medical Treatment." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (February 20, 2020): 56–80. http://dx.doi.org/10.1093/cb/cbaa001.
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Abstract Traditionally, healthcare workers have had the right to refuse to participate in abortions or physician-assisted suicide, but more recently there has been a movement in white Evangelical circles to expand these rights to include the refusal of any treatment at all to same-sex couples or their children, transgender individuals, or others who offend the provider’s moral sensibilities. Religious freedom of conscience exists in an uneasy tension with laws protecting equal rights in a liberal polity, and it is a particularly fraught question in the context of medicine, where providers’ consciences must be balanced against patients’ rights to access appropriate care. This article examines the refusal of care to classes of people, usually classes defined by various sexual issues with which the caregivers disagree. This expands conscientious refusals from the traditional concept of responses to actions and instead directs it at specific types of people. The article draws on Reformed thought to argue that such refusals are not justified and are, in fact, both a profound misreading of Christian morality and a new and dangerously expansive account of the right to conscientious refusal in medicine.
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Botha, Nico. "AN ENCOUNTER BETWEEN BLACK THEOLOGY AND REFORMED THEOLOGY: THE INVOLVEMENT OF GOVENDER, MAZAMISA, MOFOKENG AND NTOANE." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 69–81. http://dx.doi.org/10.25159/2412-4265/347.
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During the nineteen eighties numerous meaningful booklets were published by Christian groups on social analysis and against an apartheid society. Less known, but extremely powerful, four black Dutch Reformed theologians wrote similar sophisticated doctorate theses. This article delineates the gist of these messages to honour Takatso Mofokeng. The urgent question is also whether these alarming analyses and bone-cutting witnesses would be relevant for the contemporary situation regarding the horrific violence, un-arrested poverty, unemployment, rampant ‘official’ theft and crime. The outcome is that this type of hermeneutics keeps the dream of freedom alive and rekindles hope towards renewal.
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Class, Bradley M. "Scottish Reformers and the Establishment of Reformed Christianity in Spain, 1868–72." Missiology: An International Review 14, no. 2 (April 1986): 185–203. http://dx.doi.org/10.1177/009182968601400205.
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The establishment of the Spanish Reformed churches from 1868–72 was characterized by the desire of Scottish missionaries to create Reformed congregations as an alternative to the Roman Church. Largely imbued with the postmillennial view of our Lord's return, Scottish missionaries labored to impart the theology of the Puritans and the Westminster Confession and to convert the Jews, hoping that their endeavors would usher in the return of Christ. Their activities resulted in the first General assembly in 1869, the establishment of the Spanish Christian Church (ICE) in 1871, and the adoption of a common Confession of Faith and Psalter in 1872.
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Sinaga, Martin Lukito. "Umat Kristiani dan Politik Praktis di Indonesia: Dari Politik Minoritas ke Politik Pluralisme." Societas Dei: Jurnal Agama dan Masyarakat 1, no. 1 (October 24, 2017): 161. http://dx.doi.org/10.33550/sd.v1i1.51.
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Abstract: Theological attitude and political position of Christians in Indonesia is ambivalent, wich cause these people to be cornered as minority parasite. This situation needs to be adressed, and deeper understanding of Reformed heritage and Sam Ratulangis struggle in the dire era of Indonesian birth in 1945 can inspire a new mode of theology and Indonesian Christian political presence today. In this light, the strategic direction of Christian politics lies in the pluralism political movement. KEYWORS: incognito, civil obedience, minority politics, majoritarianism, politics of citizenship plurality
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Hutabarat, Reymand, Franklin Hutabarat, and Deanna Beryl Majilang. "The Understanding of God’s Image by Anthony Hoekema." Abstract Proceedings International Scholars Conference 7, no. 1 (December 18, 2019): 2084–89. http://dx.doi.org/10.35974/isc.v7i1.1707.
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Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.
Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”
Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.
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Ziegler, Philip G. "‘Those he also glorified’: Some Reformed Perspectives on Human Nature and Destiny." Studies in Christian Ethics 32, no. 2 (January 30, 2019): 165–76. http://dx.doi.org/10.1177/0953946819826764.
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Reflecting on some distinctive contributions of the tradition of Reformed theology to our understanding of the nature and prospects of humans qua creatures within the economy of salvation, this article looks to draw out key themes which may serve to orient contemporary Christian engagements with the discourse of transhumanism.
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Moore-Keish, Martha. "Divine Freedom and Human Religions." Theology Today 75, no. 3 (October 2018): 281–96. http://dx.doi.org/10.1177/0040573618791732.
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This print version of an address given in February 2018 at Columbia Theological Seminary pursues the question, How do we follow Jesus the Christ in this religiously plural world? Martha Moore-Keish tells the story of how Presbyterians, as one particular Christian family, have wrestled with this question for the past 500 years. After reviewing five historical interpretations of religious diversity, the essay introduces the emerging field of comparative theology, as a promising next step in engaging a world of many religions. Finally, it offers a trinitarian Reformed theological rationale for engaging in comparative theology.
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WEST, JIM. "THE DISTINCTIVES OF “TWO KINGDOM” THEOLOGY." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 133–52. http://dx.doi.org/10.35285/ucc4.1.2018.art8.
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In recent years the Reformed world has tackled a number of doctrinal issues, the most recent being the Two Kingdom theology, the epicenter being Westminster Theological Seminary in California. This theology is intensely practical, since it impacts the daily work of the Christians as pilgrims through God’s world. The practicalities are depicted by the title of David VanDrunen’s intriguing book and defense, Living in God’s Two Kingdoms. This article examines Two Kingdom theology, reviews the main issues, and proposes a constructive criticism.
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Card-Hyatt, Carsten. "Christ Our Light: The Expectation of Seeing God in Calvin’s Theology of the Christian Life." Perichoresis 18, no. 1 (March 1, 2020): 25–40. http://dx.doi.org/10.2478/perc-2020-0002.
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AbstractThe beatific vision plays a prominent role in the history of Christian ethics. Reformed ethics has an ambiguous relationship to this history, on two counts. First, it offers some qualified critiques of the role of vision in ordering ethical understanding, and second, on some accounts, Reformed ethics shares some responsibility for the loss of transcendence in the modern world, and the narrowing of the ethical field that has resulted from this loss. This essay argues that the vision of God in John Calvin’s understanding of the Christian life offers resources to defend a Reformed ethics from some recent detractors. Further, it provides a constructive contrast with the role of eschatology in a prominent strand of 20th century ethics. This argument is sustained through a close reading of Calvin’s biblical commentaries on the role of theophanies and the promise of the vision of God, and of Book III, chapters 6-10 of the Institutes.
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Michener, Ronald T. "Christian Dogmatics: An Introduction." European Journal of Theology 28, no. 2 (December 1, 2020): 196–97. http://dx.doi.org/10.5117/ejt2019.2.020.mich.
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SummaryThis much-welcomed one-volume theology is the English translation of the well-received original Dutch, Christelijke dogmatiek: Een inleiding (2012). Although thoroughly Reformed in tradition, the authors invite dialogue while providing varied and fresh insights across multiple ecclesiological and doctrinal perspectives. Intended as an introduction, it remains a grand, comprehensive textbook, is pedagogically focused, and covers every subject within the field of systematic theology.RÉSUMÉVoici la traduction anglaise de cette théologie systématique en un volume dont l’original hollandais, Christelijke dogmatiek: Een inleiding (2012), a été bien accueilli. Les auteurs, de tradition foncièrement réformée, stimulent la réflexion en apportant des remarques nouvelles et variées à propos de multiples aspects ecclésiologiques et doctrinaux. Conçu comme une introduction, l’ouvrage demeure un grand manuel complet, couvrant de manière pédagogique l’ensemble des sujets de théologie systématique.ZusammenfassungDieses einbändige systematisch-theologische Werk ist die englische Übersetzung des gut rezipierten holländischen Originals Christelijke dogmatiek: Een inleiding (2012). Auch wenn die Autoren sich völlig der reformierten Tradition verpflichtet wissen, laden sie zum Dialog ein und bieten kontrastreiche und ungewöhnliche Einsichten aus mannigfaltiger ekklesiologischer und dogmatischer Perspektive. Das Buch ist als Einführung gedacht, stellt aber trotzdem ein großartiges umfassendes Lehrbuch dar, das eine pädagogische Zielsetzung aufweist und jedes Thema innerhalb der systematischen Theologie abdeckt.
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ADHINARTA, YUZO. "THE HOLY SPIRIT AND THE CHURCH’S SOCIAL RESPONSIBILITY." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 83–98. http://dx.doi.org/10.35285/ucc4.1.2018.art5.
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This article responds to criticisms regarding pneumatology and the church’s social responsibility that are often joined and directed at Reformed tradition and theology. We will argue that, as reflected by its confessional standards, the Reformed tradition inherits a comprehensive doctrine of the Holy Spirit. Moreover, it also provides rich materials for Christian guidance and reflection on the church’s social responsibility. Therefore, if local churches neglect their social responsibility, it must not be because of the lack of the church’s teaching on its social responsibility; rather, the cause of this neglect has to be sought elsewhere.
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Lane, Tony, William Stacy Johnson, and John H. Leith. "Reformed Reader: A Sourcebook in Christian Theology. Vol. 1: Classical Beginnings, 1519-1799." Sixteenth Century Journal 26, no. 1 (1995): 191. http://dx.doi.org/10.2307/2541553.
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Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.
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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelation is the only source of all knowledge about true spirituality and the salvation in Christ. The Bible as the witness of God's revelation to prophets and apostles is the criterion of all religious truth. The Bible relates the history of redemption, gives a foundation to personal faith, and is the only guidebook to the life and work of the Christian community. From this starting point I try to analyze the Biblical concept of religious truth as the standard for determining religions, and to give a real answer to Gods self revelation. KEYWORDS: covenant, revelation, faith, religion.
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Marga, Amy. "Martin Luther and the Early Modern Beginnings of a Feminist Maternal Theology." Religions 11, no. 3 (March 9, 2020): 115. http://dx.doi.org/10.3390/rel11030115.
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This essay argues that the German Reformer, Martin Luther, makes a contribution to a Christian feminist theology of mothering. His preaching and theology about child-bearing stand out in the Christian theology of his time because of the realistic way in which he describes the experiences of pregnancy and birth, especially in contrast to conventional descriptions of the Virgin Mary’s maternity. Yet Luther is no feminist. He maintains essentialist views of women and attaches women too closely to home life. But his optimistic view of the female child-bearing body subverts the traditional Christian views of the cursed female body and affirms the power that women have in God’s activities of creation and new creation.
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Vos, Antonie. "The Systematic Place of Reformed Scholasticism: Reflections Concerning the Reception of Calvin’s Thought." Church History and Religious Culture 91, no. 1-2 (2011): 29–42. http://dx.doi.org/10.1163/187124111x557746.
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Modern notions like “Catholicism,” “Lutheranism,” and “Calvinism” are not helpful in describing the history of the thought at the early modern universities. However, the early modern university forms the context of Reformed academic thought, which has to be interpreted and to be analyzed in continuity and discontinuity with the thought of the medieval centuries. The decisive question to be raised is how a certain movement is related to the classic Christian model of necessity-contingency thinking: God exists necessarily and he acts contingently. The Reformed tradition of theology and philosophy closely followed this model, whereas Calvin did not.
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Ştefănică, Dragoș. "An attempt to define the charismata in the main Christian traditions." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 230–42. http://dx.doi.org/10.1515/ress-2015-0017.
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Abstract The aim of the present article is to analyse the way in which the main Christian traditions define the charismata, or the gifts of the Holy Spirit. As we shall see, the definitions provided by the Catholic, the Eastern Orthodox or the Reformed Theologies are very broad, while in Pentecostal theology charismata have a rather technical meaning. Finally, we will observe that a good clarification of the concepts in question could help the development of the interfaith theological dialogue, from the pneumatological point of view.
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ACOLATSE, ESTHER E. "CHRISTIAN DIVORCE COUNSELING IN WEST AFRICA: SEEKING WHOLENESS THROUGH REFORMED THEOLOGY AND JUNGIAN DREAMWORK." Journal of Pastoral Theology 21, no. 1 (July 2011): 2–1. http://dx.doi.org/10.1179/jpt.2011.21.1.002.
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Ralston, Joshua. "Islam as Christian Trope: The Place and Function of Islam in Reformed Dogmatic Theology." Muslim World 107, no. 4 (September 7, 2017): 754–76. http://dx.doi.org/10.1111/muwo.12220.
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Kaye, Elaine. "A Turning-point in the Ministry of Women: the Ordination of the First Woman to the Christian Ministry in England in September 1917." Studies in Church History 27 (1990): 505–12. http://dx.doi.org/10.1017/s0424208400012274.
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The modern debate about the ordination of women began in the early years of this century and has continued ever since. In the course of that debate, the theology and practice of the Reformed churches are often ignored. This paper attempts to remedy that defect in part by discussing the context of the opening of the ordained ministry to women in this century.
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Breytenbach, Cilliers. "Die Identität eines Christenmenschen – Im Anschluß an Paulus." Zeitschrift für Evangelische Ethik 33, no. 1 (February 1, 1989): 263–77. http://dx.doi.org/10.14315/zee-1989-0139.
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Abstract In this Germantranslation of an essay published 1988 in Afrikaans, the South African author criticizes the views ofthe influential Dutch Reformed New Testament scholar, E. P. Groenewald. In 1947 Groenewald published an essay on the nature ofthe Early Church and Pauline theology, in an effort to justify apartheid ideologically. The views expressed in that essay are still alive among concervatives in the DRC. From the perspective of Pauline soteriology, so Breytenbach argues, Apartheid is principally incompatible with Christian baptism.
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Kovács, Ábrahám. "Is Christ Proclaimed to Christians? The Impact of Scottish Evangelicalism on Hungarian Theology, Piety, and Praxis (1841-1945)." Perichoresis 17, no. 4 (December 1, 2019): 111–31. http://dx.doi.org/10.2478/perc-2019-0031.
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Abstract This paper offers a concise overview of the impact made by Scottish evangelicalism of the Free Church of Scotland on the theology, piety and practice of Hungarian Reformed faith within the Austro-Hungarian Empire. They planted a kind of piety that was foreign, at least in its language and expressions, to most of the Hungarian Reformed people until the arrival of Scottish missionaries in 1841. Their conduct of practical Christianity, praxis pietatis materialised itself in Christian evangelism and social action. In this paper the focus is on the period between 1865 and 1914. To demonstrate the nature and form of this impact, first the paper outlines some key features of Scottish evangelicalism. Then, it investigates the theological and ecclesiastical impact of Scottish evangelicalism made through the establishment of voluntary societies and examines influence on the piety and praxis of Reformed faith in Hungary.
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Wisse, Maarten. "Habitus fidei: an essay on the history of a concept." Scottish Journal of Theology 56, no. 2 (May 2003): 172–89. http://dx.doi.org/10.1017/s0036930603001029.
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Traditional Reformation scholarship argued that conceiving faith as a habit is one of the differences between Reformed orthodoxy on the one hand, and Reformation thought on the other. Two theses have been defended in this respect. First, it has been argued that conceptualising faith as a habit was a typical example of introducing Thomistic and Aristotelian concepts into the Reformed faith. Secondly, several scholars have argued that the conceptualisation of faith as a habit overrules the role of the act of faith in salvation. The function of faith as a response to God's offer of salvation becomes secondary to the doctrine of predestination. By unravelling the transformation process which the concept of habit underwent through the history of Christian theology, the author shows that the first thesis is seriously flawed. As to the second thesis, he proposes an alternative interpretation of the sources by arguing that the nature of faith as a habit implies that it can only be known from its acts. At the end of the article, he provides some remarks about the value of the concept of habitus fidei for contemporary theology.
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Witte-Rang, Greetje, and Huub Vogelaar. "The Global Christian Forum: Reconfiguration of the Ecumenical Scene." Exchange 39, no. 4 (2010): 377–420. http://dx.doi.org/10.1163/157254310x537034.
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AbstractEarly 2008, the Committee of the Global Christian Forum approached the Centre for Intercultural Theology, Interreligious Dialogue, Missiology and Ecumenics (Centrum iimo) of the Utrecht University with a proposal to evaluate the activities of the Global Christian Forum (gcf). The idea to organize an evaluation was prompted by the Global Forum meeting in Limuru (6-9 November 2007). The Centrum iimo asked the authors of this article, Huub Vogelaar ma and Dr. Greetje Witte-Rang, both Reformed theologians, to conduct this evaluation. In this article they give an overview of the history, purpose and aim of the gcf, and share the results of their evaluation. The article concludes with some remarks concerning the future of the gcf.
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Lillback, Peter. "THE ABIDING LEGACY OF THE REFORMATION’S CONFESSIONAL ORTHODOXY: THE REQUIRED VOWS OF WESTMINSTER SEMINARY PROFESSORS AND NAPARC MINISTERS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 109–32. http://dx.doi.org/10.51688/vc6.2.2019.art2.
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This article revisits how Christians since almost two millenniums have made use of creeds and confessions. Especially confessional vows used at Westminster Theological Seminary, also refer to the vows of the churches who are members of NAPARC (The North American Presbyterian and Reformed Council). First, it examines the historical overview of various Reformed confessions, and historical survey of Reformed confessions from the Reformation to the present. Then, Westminster seminary's Presbyterian and Reformed heritage, and finally, authority of and subscription to the confessions. To define Reformed confessional theology which arose in the sixteenth and seventeenth century, this article include the table of the confessions of Westminster seminary or the NAPARC churches.
KEYWORDS: creeds, confessions, Westminster, Reformed.
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Osei-Bonsu, J. "The Intermediate State in the New Testament." Scottish Journal of Theology 44, no. 2 (May 1991): 169–94. http://dx.doi.org/10.1017/s0036930600039107.
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The notion of a post-mortem disembodied existence of the soul followed by resurrection on the last day has been part of traditional Christian theology for centuries. Though some modern theologians are unhappy with this doctrine and have tried to re-interpret it or reject it altogether, it cannot be denied that traditional Christian theology has always taught this. This view was held by many of the Church Fathers and by the Reformers. Today it is still the official teaching of the Roman Catholic Church and some Protestant Churches.
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Van Dyken, Tamara. "Always Reforming?" Church History and Religious Culture 95, no. 4 (2015): 495–522. http://dx.doi.org/10.1163/18712428-09504006.
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This article reconfigures the conventional understanding of second wave feminism and feminists through an analysis of the Committee for Women in the Christian Reformed Church (CW-CRC). Rather than challenging societal and denominational norms, the CW-CRC used the normative expectations and structures of the Christian Reformed Church in order to bring about a fundamental change in practice and a reformation in scriptural understanding. Tying gender equality to the theology of the denomination, the women of the Committee defined acceptance of women’s equal authority in the church as a theological necessity—something that was not just morally or ethically right, but biblically right. Regardless of their association with the term feminist or their alignment with conventional methods and arguments of second wave feminism, the members of the CW-CRC—and the women they sponsored—were working toward gender equity. Recognizing their unique means of enacting reform suggests fluidity in the social markers of feminism.
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Di Biase, Giuliana. "Theologia, Ethics, and Natural Law in Locke's Classifications of Knowledge and Adversaria." Locke Studies 14 (December 31, 2014): 177–237. http://dx.doi.org/10.5206/ls.2014.729.
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Between 1670 and 1687, Locke wrote some classifications of the branches of knowledge and some adversaria containing guidelines for the writing of commonplace books. Both are to be found in his notebooks and journals. Locke’s classifications represent an important source for investigating the role and relevance he attributed to traditional academic disciplines such as Theologia, Metaphysica, and Physica, and, in particular, his manner of conceiving of the object of theology. With reference to the latter, the classifications show important modifications over time: the first schemes (1670–72) are representative of a naturalistic approach to theology, whereas later schemes (1681) are more sensitive to the model introduced by the theological systems of Reformed theologians such as Polanus and Ames, who insisted on the practical dimension of the discipline. ‘Ethica sive lex naturae’, one of the subheadings of Theologia in Locke’s earlier classifications, is absent from those he wrote in 1681, having been substituted by ‘Moralia’: this substitution seems to be motivated by Locke’s intention to emphasize the relevance of the performance of moral duties, the objects of ‘Moralia’, in Christian life. In a later scheme dating from c.1686–7, Locke remoulds his manner of classifying completely—the outline is similar in some respects to the division of the sciences on the last pages of the Essay concerning Human Understanding. Theologia is subsumed under Physica, whereas Politia and Prudentia, two of the main headings in Locke’s earlier classifications, are positioned under a new heading, Practica, inspired by the Aristotelian model. Ethics is located under this heading, before Politia and Prudentia. This ordering might be due to Locke’s intention to emphasize the priority of ethics and its basis, natural law, with respect to politics and civil law, a priority which was not clearly represented in his previous schemes. In order to investigate the role and relevance attributed to ethics and natural law in Locke’s various classifications, I will focus on each scheme separately; in the conclusion, attention will be drawn to another, later outline of Theologia which Locke composed in 1694, where ethics is once again one of the branches of theology but there is no longer any mention of natural law. Revelation, not natural law, appears to be the basis of ethics in this later scheme.
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Burchill, Christopher J. "On the Consolation of a Christian Scholar: Zacharias Ursinus (1534–83) and the Reformation in Heidelberg." Journal of Ecclesiastical History 37, no. 4 (October 1986): 565–83. http://dx.doi.org/10.1017/s002204690002203x.
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It is perhaps the most fitting comment on a Christian scholar to note that, whereas his work has been of importance to the Church down the years, the details of his life have passed into obscurity. This remark is particularly appropriate in looking at the figure of Zacharius Ursinus, the main author of the Heidelberg Catechism and one of the founding fathers of the German reformed tradition. Most previous analysis has been focused on his growing sympathy with the teaching of Calvin in the period prior to his open adoption of the reformed cause following the death of Melanchthon. The effort to explain the background to the break-up of the Philippist party in the 1560s has yet deflected attention from a proper consideration of Ursinus' own views. Even the most recent account by Derk Visser, where some new insights have been provided on the basis of the published correspondence, is mostly concerned with this problem of his early development. Yet any serious attempt to place his writing in its historical context must concentrate on the situation in Heidelberg, which was the setting for the bulk of his work both as a reformer and pedagogue. In seeking to fill this gap, it is the purpose of the present paper to rediscover something of the man's character and the nature of his religious conviction, rather than to take up the now established debate about the relation of his theology to that of the other leading reformers. Such a study should furnish a useful basis for a more balanced assessment of his own contribution to the broader history of the Church.
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Borsi, Attila János. "Nationalism as a Question for Theology – A Few Remarks on a Dividing Issue." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 179–95. http://dx.doi.org/10.24193/subbtref.65.2.10.
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"Nationalism remains to be one of the most compelling issues of communities. It raises questions not only for humanities but for theology as well. Thus, we approach it from the perspective of Reformed theology with the aim of trying to find such a point of reference by which Christian thinking is able to provide orientation in un-derstanding this problem. The article first visits such basic definitions as state, na-tion, or people and attempts to define them. By providing inputs to this clarifica-tion from a theological point of view, the article investigates how the Christian doc-trine of providence with its emphasis on the vertical dimension of human life can help us to avoid the absolutization of the notion of nation. One of the main points of the text is to differentiate between national existence and nationalism. National-ism cannot be justified, such as decontextualized national existence since one of the main consequences would be a misunderstood concept of progress. A correctly ar-ticulated national existence always brings to the fore the concern for sovereignty. The article argues that a nation’s sovereignty from the Christian point of view can be neither detached from the sovereignty of God nor expressed without taking it se-riously. Since proper sovereignty is only to be practised not against but for some-thing, it always points towards God’s sovereignty. Keywords: national existence, nationalism, providence, sovereignty, responsibility."
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Walsham, Alexandra. "Eating the Forbidden Fruit: Pottery and Protestant Theology in Early Modern England." Journal of Early Modern History 24, no. 1 (February 20, 2020): 63–83. http://dx.doi.org/10.1163/15700658-12342661.
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Abstract This article offers insight into Protestant attitudes towards food by exploring seventeenth- and eighteenth-century English delftware dishes and chargers decorated with the biblical motif of the Temptation of Adam and Eve in the Garden of Eden. It investigates the biblical story and doctrinal assumptions that underpinned this iconography and considers how objects decorated with it illuminate the ethics of eating in the godly household and reformed culture. Analyzing a range of visual variations on this theme, it approaches this species of Christian materiality as a form of embodied theology. Such pottery encouraged spectators to recognize the interconnections between sexual temptation and the sensual temptation presented by gluttony and to engage in spiritual and moral reflection. Probing the nexus between piety and bodily pleasure, the article also seeks to complicate traditional stereotypes about puritan asceticism.
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Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (December 1, 2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.
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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christian church and to include patristic and medieval theological insights. Thus proper attention to their scholastic background helps to see that at least in some confessions the doctrine of predestination, for instance, is not as ‘rigid’ as one might think at first sight. In order to demonstrate that the doctrine of the Reformed confessions was much in line with the scholastic theology of Reformed orthodoxy, this paper discusses, after having explained the terms ‘Reformed orthodoxy’ and ‘scholasticism’, the early Reformed scholastic theologians Beza, Zanchi, and Ursinus, who also have written confessional texts. The paper also includes a more detailed discussion of the Belgic Confession and the scholastic background of the Canons of Dordt and the Westminster Confession, thereby focusing on the doctrines of God, providence, and predestination.
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Moehn, W. H. Th. "Katholiek zicht op wedergeboorte. Dordts spreken over wedergeboorte in een breder theologie-historisch kader." Theologia Reformata 61, no. 3 (September 1, 2018): 219–29. http://dx.doi.org/10.21827/5b6c1c2043b0c.
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This article analyzes how sixteenth century Reformed theology explored the theme of regeneration. In line with the traditional catholic treatment of regeneration, a reading of Luther, Calvin, Beza and De Brès suggests that regeneration is closely related to the sacrament of Baptism and the renewal of the Christian life. The Canons of Dordt reflects on the ‘seed of regeneration’, thereby shifting the focus to the beginnings of Gods saving work and reducing the interest in the classical connection of regeneration and Baptism. This essay argues for a renewed reflection on the classical view of regeneration linked to the sacrament of Baptism.
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Salladin, James. "Essence and fullness: Evaluating the creator–creature distinction in Jonathan Edwards." Scottish Journal of Theology 70, no. 4 (November 2017): 427–44. http://dx.doi.org/10.1017/s0036930617000382.
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AbstractSoteriological participation in God, variously termed theosis, divinisation or deification commands widespread interest across the spectrum of Christian theology. A key difficulty is how to maintain the creator–creature distinction, while bridging it to gain intimacy. Jonathan Edwards provides a Reformed perspective on this conversation, by way of his distinction between the incommunicable divine essence and the communicable divine fullness. This article clarifies this distinction by evaluating its coherence and exploring whether it divorces God's immanent and economic life. It argues that distinguishing two forms of participation – methexis verses koinonia – clarifies coherence and shows that it does not divide God's being from act.