Academic literature on the topic 'Christian Theology - Soteriology'
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Journal articles on the topic "Christian Theology - Soteriology"
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Ichwan, Mohammad Nor. "Half-hearted Inclusivism: The Theological Doctrine of Salvation in the Document of Lumen Gentium and the Fate of Others." Jurnal Theologia 33, no. 2 (December 16, 2022): 277–94. http://dx.doi.org/10.21580/teo.2022.33.2.16654.
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This article examines the salvation concept in the Lumen Gentium document. The concept of salvation in the Christian tradition is based not only on the cross but also on the Lumen Gentium document, which guarantees safety for adherents of religions other than Christianity. This article aims to explain the doctrine of Christian Salvation through the Lumen Gentium document, analyze the debates and variations of views that exist in Christian theology regarding the fate of adherents of other religions, and look at the responses of Christian churches and theologians to these challenges and dilemmas about the fate of others. The approach used in writing this article is an analysis of the literature, which involves the study of theology, the study of ecclesiastical documents, and the study of the views of Christian theologians on soteriology. This article reveals that soteriology emphasizes the importance of explicit faith in Christ as the only way of Salvation stated in Christian teachings. However, there are debates and various views in Christian theology regarding the fate of those who embrace other religions. Some theologians try to embrace religious diversity by arguing that Salvation can be found in other religions through the grace of God working through Christ without explicit knowledge of Him. Meanwhile, some maintain the exclusive view that faith in Christ is the only way to Salvation. Soteriology shows that faith in Christ as the work of Salvation accomplished through His death on the Cross is the core of the Christian understanding of Salvation. But in the context of the fate of others, there are various views in Christian theology. Based on this fact, the inclusivism built by the Lumen Gentium document seems half-hearted. Therefore a healthy theological dialogue and more profound understanding are needed to respond to this complex challenge and to promote an inclusive experience and widespread love for all human beings.
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Huang, Paulos. "Five Issues on Confucian-Christian Dialogue." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 1–6. http://dx.doi.org/10.37819/ijsws.26.324.
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Based on professor Tian Wei’s masterpiece, Christianity and Confucianism: Two Models of Religious Existential Ethics, five issues on Confucian-Dialogue are especially discussed in this article: “Christian concept of God and Confucian concept of Heaven's Mandate" involves discussions on theology and anthropology, “Christian doctrine of original sin and Confucian doctrine of innate goodness, “Christian doctrine of salvation through God’s grace and Confucian doctrine of self-cultivation through human effort" involves discussions on soteriology and ethics, “Christian concept of divine love and Confucian concept of benevolence" still fundamentally involves soteriology and ethics, and “Christian hope of eternal life and Confucian pursuit of immortality" fundamentally involves eschatology.
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Gillis, Chester. "Evangelical Inclusivism: Progress or Betrayal?" Evangelical Quarterly: An International Review of Bible and Theology 68, no. 2 (September 6, 1996): 139–50. http://dx.doi.org/10.1163/27725472-06802004.
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Controversial voices have arisen from within the ranks of evangelical theologians challenging the hegemony that an exclusivist soteriology has enjoyed to date. In particular, the work of Clark Pinnock and John Sanders has broken new ground among evangelical theologians by suggesting that inclusivism is a reasonable and justified theological position. This work presents new options for intra-Christian dialogue in which evangelical theology is no longer excluded, rejected or marginalized outright by the dominant proponents of inclusivism or the liberal (radical) voices advocating pluralism. This selective reformulation of evangelical soteriology in the light of contemporary religious plurality is significant not only for those within evangelicalism who subscribe to it, but equally important for non-evangelical Christian theologians who attempt to construct Christian soteriologies, often without any reference to evangelical theology. This article assesses critically the benefits and drawbacks of this move to inclusivism in terms of the larger project of interreligious interchange.
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Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (July 2007): 186–200. http://dx.doi.org/10.1177/004057360706400205.
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Although the concept of theosis, or deification, is usually associated with Eastern Orthodoxy, it has enjoyed an ecumenical renaissance in modern and contemporary Christian theology. Nevertheless, not all uses of the idea are equal; some fall short of its full significance in Orthodox soteriology. Within Orthodox theology deification has become the cause of some debate. The Palamite essence/energies distinction is essential if the idea of deification is not to lead to panentheism.
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Robinson, John N. C. "Soteriology and The Use of Non-Christian Philosophy – An Experiment in Dialogical Theology." International Journal of Asian Christianity 2, no. 2 (October 17, 2019): 175–88. http://dx.doi.org/10.1163/25424246-00202003.
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This article seeks to examine the nature and role of the use of non-Christian philosophy in the formulation of Christian theology specifically in relation to soteriology. The role and limitations of Greco-Roman theology in the traditional formulations are examined along with their reception in today’s global Church. The question of the use of philosophy originating in other religious discourses and its legitimacy is considered and then a soteriological proposal based on the philosophy of Nāgārjuna is advanced as an example of the approach proposed.
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Vondey, Wolfgang. "Soteriology at the Altar: Pentecostal Contributions to Salvation as Praxis." Transformation: An International Journal of Holistic Mission Studies 34, no. 3 (November 16, 2016): 223–38. http://dx.doi.org/10.1177/0265378816675831.
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The day of Pentecost serves as a central integrative theme for the practices, theological concepts, and biblical narratives nurturing Pentecostal soteriology. The so-called “full gospel” provides the basic contours for ritual reflection among Pentecostals and recognizes salvation as both initial metaphor for Pentecostal theology and principal theological theme. The foundational soteriological plot of Pentecost is appropriated by Pentecostals in diverse contexts through the foundational rite of the altar call and response. A Pentecostal reading of salvation from the biblical account of Pentecost and a subsequent articulation of Pentecostal soteriology cast in the image of Pentecost identifies the Pentecostal contribution to Christian soteriology as a persistent emphasis on salvation as praxis.
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Aernie, Jeffrey W. "Participation in Christ: An Analysis of Pauline Soteriology." Horizons in Biblical Theology 37, no. 1 (April 14, 2015): 50–68. http://dx.doi.org/10.1163/18712207-12341294.
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Paul’s conception and description of God’s soteriological enterprise continues to be a prominent focal point in constructions of the apostle’s theology. The present essay attempts to provide an outline of this aspect of Pauline theology from inception to corporate participation. The essay is comprised of three parts: (1) an extended examination of the definition of Paul’s gospel; (2) a brief analysis of the way in which the gospel relates to Paul’s own self-presentation; and (3) a few concluding thoughts concerning the way Paul extends his conception of the gospel to the ecclesial community. The primary argument of the essay develops a construction of the participatory nature of Pauline soteriology, building on the notion that the prophetic scope of Paul’s gospel compels the apostle to understand both his own ministry and Christian theology in terms of a participation in the new creation inaugurated within the Christ event.
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Lasewa, Selvie. "Analisis Teologis Terhadap Berbagai Pandangan Soteriologi Dintinjau Dari Kebenaran Alkitab." EULOGIA: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (November 27, 2023): 107–23. http://dx.doi.org/10.62738/ej.v3i2.57.
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The aim of the research is to provide a theological understanding of various Soteriological views. Soteriology is a science that studies the eternal salvation of humans. All humans have sinned, so humans need a way of salvation and a person who can save. Every church denomination must have teachings about how to obtain a guarantee of eternal salvation. Even though the doctrine about salvation in each church or religious denomination is not the same, still everyone, regardless of religion or whatever church denomination, all people must have certainty of salvation. It is very important to know and understand the various theories that state the certainty of salvation, and what responses and answers are correct and in accordance with Biblical truth to serve as the basis of the Christian faith in terms of obtaining certainty of salvation. The research method used in this study is qualitative. The method used is the analytical method, with the data collection technique being document data from literature review to study and analyze soteriology, so that the conclusion is drawn that true soteriology must be in accordance with Biblical truth. Keywords: Analysis, Soteriology, Theology, Various Views Tujuan penelitian untuk memberikan pemahaman secara teologis tentang berbagai pandangan Soteriologi. Soteriologi adalah ilmu yang mempelajari tentang keselamatan kekal manusia. Semua manusia telah berbuat dosa maka manusia memerlukan jalan keselamatan dan pribadi yang dapat menyelamatkan. Dalam setiap denominasi gereja pasti memiliki ajaran tentang bagaimana memperoleh jaminan keselamatan kekal, meskipun doktrin tentang keselamatan dalam setiap denominasi gereja atau agama tidak sama, tetapi tetap saja semua orang baik beragama apapun atau denominasi gereja manapun semua manusia harus memiliki kepastian keselamatan. Merupakan suatu hal yang sangat penting untuk mengetahui dan memahami berbagai teori yang menyatakan tentang kepastian keselamatan, dan bagaimana tanggapan dan jawaban yang benar dan sesuai dengan kebenaran Alkitab untuk dijadikan sebagai dasar Iman Kristen dalam hal memperoleh kepastian keselamatan. Metode penelitian yang digunakan dalam kajian ini adalah kualitatif. Metode yang digunakan yaitu metode analisis, dengan teknik pengumpulan data adalah data dokumen dari kajian kepustakaan untuk mengkaji dan menganalisis tentang soteriologi, sehingga ditarik kesimpulan bahwa Soteriologi yang sejati harus sesuai dengan kebenaran yang Alkitabiah.Kata Kunci : Analisis, Teologis, Berbagai Pandangan, Soteriologi
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Purba, Eduward. "Memahami Penolakan Soteorologi Gnostik oleh Gereja Perdana." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 2 (November 25, 2019): 91–99. http://dx.doi.org/10.53547/diegesis.v2i2.60.
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Gnostics are synchronic character ideas from a variety of Hellenistic types of beliefs and philosophies that try to influence early Christian salvation theology. The infiltration effort has opportunities because of: the cultural context of the missionary and recipient of the gospel, the decline of the Church of Jewish background, the emergence of Jewish Diaspora, the use of Hellenic terms in the New Testament and by the Early Church. This research is qualitative research literature. Researchers collected data by determining the qualifications of Gnostic library sources, both from Gnostic sources themselves and from Christian theologians. The steps taken are recording findings, combining all findings, both theories or new findings of Gnostic soteriology, analyzing findings, and finally criticizing Gnostic ideas. The results found that gnosis was the first condition in Gnostic soteriology that produced catharsis as a way of releasing divine sparks from the body with variations in business such as fasting, monasticism, torturing oneself until the legalization of murder. So, in the Gnostic idea, the principle of traditional Christian salvation has no place at all. In conclusion, ownership of gnosis by understanding the importance of releasing the spirit or divine spark from the body is a major condition in Gnostic soteriology. On this basis, the early Church rejected this gnostic idea because it was considered very speculative and heretical. AbstrakGnostik merupakan gagasan berkarakter sinkritis dari variasi tipe keyakinan dan filsafat Helenistik yang berusaha memengaruhi teologi keselamatan Kristen perdana. Usaha infiltrasi memiliki peluang karena konteks budaya pekabar dan penerima Injil, kemunduran jemaat berlatarbelakang Yahudi, kemunculan Yahudi diaspora, penggunaan istilah-istilah Helenis da-lam Perjanjian Baru dan oleh gereja perdana. Penelitian ini merupakan penelitian kualitatif literatur. Peneliti mengumpulkan data dengan menentukan kualifikasi sumber pustaka Gnostik, baik dari sumber Gnostik sendiri dan dari teolog Kristen. Langkah yang dilakukan yaitu men-catat temuan, memadukan segala temuan, baik teori atau temuan baru tentang soteriologi Gnostik, menganalisis temuan, terakhir mengkritisi gagasan Gnostik. Hasil yang ditemukan bahwa gnosis syarat pertama dalam soteriologi Gnostik yang menghasilkan katarsis sebagai cara melepaskan percikan ilahi dari tubuh dengan variasi usaha seperti puasa, monastik, menyiksa diri sampai legalisasi pembunuhan. Sehingga dalam gagasan Gnostik, prinsip keselamatan Kristen tradisional tidak memiliki tempat sama sekali. Kesimpulannya, bahwa kepemilikan gnosis dengan memahami pentingnya melepaskan roh atau percikan Ilahi dari tubuh merupakan syarat utama dalam soteriologi Gnostik. Atas dasar ini gereja perdana menolak gagasan Gnostik ini karena dianggap sangat spekulatif dan sesat.
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Werpehowski, William. "Political Life under God: Some Questions for Gilbert Meilaender." Studies in Christian Ethics 30, no. 2 (January 6, 2017): 189–98. http://dx.doi.org/10.1177/0953946816684447.
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How do Christian beliefs about human nature and destiny set possibilities for and limits to our political aspirations and goals? Specifically, what is the proper relation between a theology of creation and soteriology in Christian political ethics? This article considers these questions through an interpretation of the development of Gilbert Meilaender’s political thought. It concludes with some questions about that development as it stands, as well as from the standpoint of salient themes in Roman Catholic social teaching.
Dissertations / Theses on the topic "Christian Theology - Soteriology"
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Barry, Richard J. IV. "The two goats| A Christian Yom Kippur soteriology." Thesis, Marquette University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10260551.
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This dissertation draws on recent historical-critical research into ancient Jewish temple theology, the priestly book of Leviticus, and especially the Yom Kippur liturgy of Leviticus 16, to develop a more paradoxical interpretation of Christ?s saving work for modern Christian systematic theology. Prompted by the pioneering research of Jacob Milgrom, there has been a surge in sympathetic interpretations of the priestly theological tradition, which has inspired fresh interpretations of the Levitical Day of Atonement. I argue that an adequate Christian theory of atonement must be attentive to both the overall ?landscape? of Jewish biblical thought, and to the specific rhythm of the Yom Kippur liturgy, which clearly distinguishes the ?work? of two goats?one elected to be a spotless sacrifice, the other called to bear the sins of Israel into the wilderness. Christian theology should observe this distinction within the united saving work of Jesus Christ. Yet modern interpretations of the cross often implicitly emphasize one ?goat? or the other. For example, we find a ?goat for the Lord? soteriology in the Anselmian satisfaction tradition, which has been beautifully rearticulated by David Bentley Hart; here Christ?s spotless sacrificial obedience recapitulates creation done well. In the controversial ?descent to hell? theology of Hans Urs von Balthasar, on the other hand, there is a ?goat for Azazel? soteriology; here Christ as the sin-bearing goat removes impurity to the furthest possible distance from the Father through his saving descent. By seeing Christ as fulfilling the work of both goats in his single act of cruciform love, the Catholic tradition can better draw on the ancient Jewish insight that atonement requires a unifying movement toward the center, to the holy of holies, as well as a removal of sin to the far periphery, the godforsaken exilic wilderness. This work is rooted in the conviction that, first, Christian theology should always honor, and remain in deep conversation with, its Jewish roots, and second, that advances in historical-critical research should be utilized to cultivate a modern theological interpretation of scripture, all in the service of a richer, more ecumenical understanding of the basic paradoxes of Catholic soteriology.
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Morrison, Glenn, and res cand@acu edu au. "Levinas, Von Balthasar and Trinitarian Praxis." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp50.29082005.
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1. Aim The thesis aims to explore Emmanuel Levinas’ philosophy as a fertile resource for Christian theology. In this general context, we focus specifically on the way Levinas opens the possibility of a language of alterity, or radical “otherness”, in theology, in a manner which escapes the limitations of such categories as objectivity, presence and Being. Recent attempts to employ Levinas’ philosophy for the benefit of Christian theology have hesitated to go beyond onto-theology. This thesis, however, aims to show how Levinas’ philosophy opens up a style of thinking and suggests a vocabulary of expression that can serve Christian theology, especially by intensifying its sense of encounter with Christ and of the Other in him. Accordingly, the thesis will make use of a number of Levinasian notions to critique and complement the theology of Hans Urs von Balthasar. This will lead to the development of what we call a “prolegomenon to a Trinitarian praxis”. 2. Scope The thesis firstly remarks on Christian theology’s discovery of Levinas’ philosophy. We then go on to introducing three of the major influences of Levinas’ philosophy, namely Edmund Husserl, Martin Heidegger and Franz Rosenzweig. This will be followed by an introduction to the life of von Balthasar. But the major part of the thesis will be made up of three extensive explorations. The first introduces a number of key terms and concepts in Levinasian thought, taking into account their possible contribution to the theology of von Balthasar. Here we examine especially the notions of “otherness” and “passivity”. The second exploration takes us into what might be called a recontextualisation of the major sections of von Balthasar’s theology (aesthetics, dramatics and logic) through Levinasian analysis. We will concentrate especially on von Balthasar’s treatment of Holy Saturday, the Resurrection, Trinitarian and Soteriological “Inversion”, and truth as participation. The third exploratory exercise attempts to develop a prolegomenon to a Trinitarian praxis. Intrinsic to the very understanding of this Trinitarian praxis is the notion of alterity to such a degree that ethical transcendence is the very inspiration for theology if it is to go beyond the limits of objectivity, Being and presence. This prolegomenon will, therefore, contain an articulation of Trinitarian praxis in the context of ethical transcendence, eschatology and soteriology. To this end, we employ Levinas’ ideas of passivity and otherness to critique von Balthasar’s eschatological conception of Christian existence and his soteriological understanding of the eucharist. Because Levinas and von Balthasar have both used the writings of Husserl, Heidegger and Rosenzweig as sources, there will be abundant references to these writers at various junctures in this study. Likewise, the views of a number of Christian theologians who have been influenced by Levinas (Purcell, Ward, Barnes and Ford) will be critically examined. 3. Conclusions The thesis concludes that, with the aid of Levinas’ ideas, theology is offered the possibility of breaking out of the limits imposed by traditional notions of objectivity, Being and presence. In reaching such a conclusion, the thesis contests von Balthasar’s prioritising of the beautiful by resituating his use of analogical thought. In this context, our study suggests new ways of speaking of Holy Saturday and the Resurrection, in a non-phenomenal manner. It means developing a theology of Gift to understand the unity between Christ’s missio and processio. Here we highlight the deepest problem to be faced by a theo-logic as one of giving priority to the ethical over the ontological. In short, the thesis argues for a conception of Christian life that goes beyond the categories of ontology and experience. From what we have learned from Levinas, we propose a notion of Trinitarian praxis in which we come to God by way of ethical transcendence.
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Matarazzo, James M. "The judgment of love : an investigation of salvific judgment in Christian eschatology." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:97f33b01-2a2b-4108-980a-7c20c44fb4ce.
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My study offers a constructive exploration of divine judgment as salvific rather than destructive which I describe aphoristically as iudicandus est salvandus ('to be judged is to be saved'). My provocation to Christian eschatology is that human beings are not saved from judgment, but are saved within it. In chapter 1, I introduce the context of the study and propose the concept of salvific judgment. In chapter 2, I engage in an exploration of the symbols and problems of judgment through a reappraisal of De novissimis ('concerning the last things'), the last section found in traditional works of dogmatics. This is followed, in chapter 3, by a critical engagement with the soteriological optimism posited by four twentieth- and twenty-first century theologians: Sergei Bulgakov, Hans Urs von Balthasar, J.A.T. Robinson, and Marilyn McCord Adams. In chapter 4, I explore four versions of the purpose of judgment: (1) as retributive with a dual outcome, engaging the work of Paul O'Callaghan; (2) as retributive and universalist, in conversation with Sergei Bulgakov; (3) as non-retributive, rectifying, and universalist, exploring the oeuvre of Jürgen Moltmann; and (4) as non-retributive, constitutive of personhood, and quasi-universalist, investigating the eschatological thought of Markus Mühling. In chapter 5, I propose to approach divine judgment as the event of absolute recognition. I posit that it is within the eschatic recognition of God, the self, and the other that transformation and glorification occur in a way that avoids a dual outcome of salvation and damnation. I then explore the problems concerning eternal life ('heaven') in the received tradition and propose that life in the eschatic realm of God is not eternal stasis, but the semper novum. I also explore this understanding of eternal life as it relates to the communion of saints. I conclude by arguing that we may approach divine judgment with faith, hope, and love â not only for ourselves, but for the human race as a whole.
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Mroz, Kathleen. "No Salvation Apart from Religious Others: Edward Schillebeeckx's Soteriology as a Resource for Understanding Christian Identity and Discipleship in a Religiously Pluralist World." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107983.
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Thesis advisor: Mary Ann HinsdaleThe aim of this dissertation is to demonstrate why the theology of Edward Schillebeeckx provides a worthy and valuable resource for negotiating the question of how Christians can maintain their unique Christian identity and uphold the core tenets of their faith, while recognizing the need for and benefit of dialogue with non-Christian religions. In a world where interaction with religious others is inevitable, a perilous sense of superiority that excludes non-Christians from the possibility of imparting wisdom must be avoided. Yet, as this dissertation illustrates, a theory that all religions are equal and that absolute claims that contradict the beliefs of other religions (such as Jesus as God incarnate and the universal savior of humankind) must be given up, is equally as dangerous. I show that Schillebeeckx, although he never identified himself explicitly with one of the three paradigms of the theology of religions (exclusivism, inclusivism, and pluralism), maintained an inclusivist position but one that is more radical than that of some of his contemporaries. He upheld the unique role of Jesus Christ in human history while regarding religious pluralism, rather than a problem to be solved, as an opportunity for Christians to learn from and expand upon their conceptions of the humanum, or what human wholeness entails. This dissertation critically examines the three major paradigms used to understand the relationship of Christianity to non-Christian religions. It argues that the adoption of a pluralist position that regards all religions to be equal, and relinquishes any absolute claims, is not necessary, and can, in fact, be detrimental to fruitful interreligious dialogue. It traces Schillebeeckx's development of the negative contrast experience and illustrates how it can serve as a universal starting point for interreligious dialogue that does not attempt to essentialize human nature or tie all positive responses to human suffering to a latent Christianity present in every person. This dissertation describes the major components of Schillebeeckx's soteriology: creation as the starting point for soteriology; the unbreakable relationship between fragments of salvation in this world and final, or eschatological salvation; the role of Jesus as the assurance of final salvation; and the communal nature of salvation. It shows how the implication of Schillebeeckx's soteriology, which starts from the premise "there is no salvation outside the world," is "no salvation apart from religious others." This means that our ability to experience fragments of salvation in our everyday lives is dependent on learning from and collaboration with human beings who do not share our religious beliefs, but does not require us to erase religious differences, or tailor our beliefs to "fit" neatly into others' religious views. Finally, this dissertation applies Schillebeeckx's soteriology to concrete struggles faced by Muslim women and Catholic women in order to illustrate how interreligious dialogue can bring persons toward the fullness of the humanum
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Swanson, Kj. "A liberative imagination : reconsidering the fiction of Charlotte Brontë in light of feminist theology." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11051.
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This thesis seeks to show the ways in which Charlotte Brontë's fiction anticipates the concerns of contemporary feminist theology. Whilst Charlotte Brontë's novels have held a place of honor in feminist literary criticism for decades, there has been a critical tendency to associate the proto-feminism of Brontë's narratives with a rejection of Christianity—namely, that Brontë's heroines achieve their personal, social and spiritual emancipation by throwing off the shackles of a patriarchal Church Establishment. And although recent scholarly interest in Victorian Christianity has led to frequent interpretations that regard Brontë's texts as upholding a Christian worldview, in many such cases, the theology asserted in those interpretations arguably undermines the liberative impulse of the narratives. In both cases, the religious and romantic plots of Brontë's novels are viewed as incompatible. This thesis suggests that by reading Brontë's fiction in light of an interdisciplinary perspective that interweaves feminist and theological concerns, the narrative journeys of Brontë's heroines might be read as affirming both Christian faith and female empowerment. Specifically, this thesis will examine the ways in which feminist theologians have identified the need for Christian doctrines of sin and grace to be articulated in a manner that better reflects women's experiences. By exploring the interrelationship between women's writing and women's faith, particularly as it relates to the literary origins of feminist theology and Brontë's position within the nineteenth-century female publishing boom, Brontë's liberative imagination for female flourishing can be re-examined. As will be argued, when considered from the vantage point of feminist theology, 'Jane Eyre', 'Shirley', and 'Villette' portray women's need to experience grace as self-construction and interdependence rather than self-denial and subjugation.
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Benda, Richard Munyurangabo. "The test of faith : Christians and Muslims in the Rwandan genocide." Thesis, University of Manchester, 2013. https://www.research.manchester.ac.uk/portal/en/theses/the-test-of-faith-christians-and-muslims-in-the-rwandan-genocide(b83bdce7-1f06-4532-b463-eaefe5f774bb).html.
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This thesis is a critical inquiry into the response to the Rwandan genocide of 1994 by Christians and Muslims. Structured around the thesis that Muslims resisted the genocide better than Christians, it explores the historical, cultural, political and theological causes that motivated and explain the actions of both faith communities in the face of genocide. The first chapter offers a critique of the dominant colonial perspective from which the topic of religion and genocide has been studied so far. It presents pre-colonial Rwandans as evolving in a complex spiritual universe, Gakondo, where religion, morality and politics were closely linked. The rise of a centralised state and sacred monarchy resulted in the theological marginalisation of the Rwandan divinity Imana and the deformation of the political conscience of the Rwanda subject. The second and the third chapter deal respectively with the beginnings of Christianity and Islam in Rwanda within the context of colonization. They show the genealogy of Christianity’s political ambivalence and Islam’s marginalisation, both which played an important role in the genocide of 1994. One significant contribution of the second chapter is to problematise the epistemological confusion between Rwandan Christianity and Roman Catholicism. Chapter four suggests a framework for the understanding of ‘Rwanda 94’ as an instance of evil. It offers a critique of the epistemic hijacking that characterises research in the Rwandan events. The chapter argues for a historical and naturalistic approach to the study of ‘Rwanda 94’, which should be qualified as ‘autocide’ instead of genocide because of the intimacy between victims and perpetrators. Chapter five and six tackle the thesis that Muslims resisted the genocide better than Christians. Examination of the factual data and revisionist discourses in post-genocide Rwanda lead to the conclusion that the imputation of success to Islam and failure to Christianity is operated by virtue of expectations on both faith communities. More specifically, chapter six provides a theological reading of Christianity’s shortcomings as sin. Chapter seven addresses the paradoxical phenomenon of religious blossoming in post-genocide Rwanda and argues that it is faith-based resistance to genocide shown by many Muslims and individual Christians which made ‘God-talk’ possible and ensured the survival of institutional religion. Chapter eight gives a summary and critique of the process of reconciliation in post-genocide Rwanda. It argues that Islam and Christianity need to develop an alternative model of reconciliation that challenges and moralises the State-engineered politics of reconciliation.
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Lee, Michael Edward. "Transforming realities Christian discipleship in the soteriology of Ignacio Ellacuría /." 2005. http://etd.nd.edu/ETD-db/theses/available/etd-11042005-130703/.
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Kampen, Melanie. "Unsettling Theology: Decolonizing Western Interpretations of Original Sin." Thesis, 2014. http://hdl.handle.net/10012/8368.
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For Native peoples, becoming Christian in north america has also meant becoming white. That is, the theological beliefs, cultural habits, and political movements that characterized american colonialism are inseparable. Among its many shortcomings throughout colonial history, Western Christianity has failed on a basic, epistemological level; it has failed to recognize itself as a particular theological tradition, instead positing itself as a universal. The insistence of the particular theological doctrines and scriptural interpretations of european settlers as Truth led to the demise of many Others—a violence to which the Indigenous peoples of this land attest. If, as I have suggested, particular theologies were part and parcel of the western colonial project, then it follows that attempts at disarming the imperial machine must not only involve decolonizing dominant politics and cultural habits, but also decolonizing dominant western theologies.
This thesis takes up one of the dominant doctrines in Western Christianity, that of original sin. An analysis of this doctrine is pertinent because, in addition to articulating the dominant western Christian understanding of sin, death, and evil, in the world, it also reveals an undergirding anthropology and an implied soteriology, both of which provided justifications for the genocide on the Indigenous peoples of america. Following the decolonizing methodologies of Native americans Andrea Smith and Laura Donaldson, I will demonstrate that the doctrine is particular, both scripturally and culturally, and that the dominant reading of the supporting texts for the doctrine are neither universal nor necessary. Then I will interrogate the two primary texts, Genesis 3 and Romans 5 with alternative interpretations from Native theologians and the experiences of the doctrine by Native peoples.
Finally, I will argue that if western theology is to truly release its monopoly on the Truth, even what it claims to be the True discourses and interpretations within Christianity, it must make itself vulnerable to deconstruction and interrogation by those it has oppressed; it must cultivate a posture of receptivity to the other and Native interpretive approaches, begin the hard work of unsettling settler theologies, and composing non-dominant readings of the bible.
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Kouznetsov, Viktor Matveyevich. "A view on Russian evangelical soteriology: scripture or tradition." Diss., 2003. http://hdl.handle.net/10500/1760.
Full textAbstract:
The Russian Evangelical Soteriology as a phenomenon was evaluated in the dissertation.
The original Russian Evangelical confessions of faith and some other historical documents
of the end of the 19th and the beginning of the 20th centuries are used to present the following
hypothesis. The historic fluidity of Soteriology of Russian Evangelica1s may only be
understood in the light of their consistent adherence to the principles of Sola Scriptura and the
Priesthood of all believers.
We come to conclusion that the existence of Russian Evangelical Soteriology is not a
question to be discussed, but a clear historical fact. We show that it has its past and present, a
well-defended subject of study with clear presuppositions, rather developed vision, and it is
unique as a phenomenon.
The major principles of this theology strictly devoted to the Scripture and a flexible
formulation of doctrines. We strongly insist that it is impossible without being eclectic
combine the Evangelical Soteriology of Scripture with the Orthodox Soteriology of Tradition.
The additional result of the study is the attempt to evaluate the possibility for a
reconstruction of Russian Evangelical Soteriology as a part of a self-identification process.Systematic Theology and Theological Ethics
M. Th. (Systematic Theology)
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House, Sean David. "Pentecostal contributions to modern Christological thought: a synthesis with ecumenical views." Diss., 2006. http://hdl.handle.net/10500/2042.
Full textAbstract:
Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its
own right that deserves consideration along with the other two major streams of
protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how
the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today.Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)
Books on the topic "Christian Theology - Soteriology"
1
Daniel, Kendall, ed. Focus on Jesus: Essays in christology and soteriology. Leominster, Herefordshire: Gracewing, 1996.
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2
Havrda, Matyáš. Grace in Valentinian soteriology. Claremont, CA: Institute for Antiquity and Christianity, 2006.
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3
Brinkman, M. E. Justification in ecumenical dialogue: Central aspects of Christian soteriology in debate. Utrecht: Interuniversity Institute for Missiology and Ecumenical Research, 1996.
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4
Kärkkäinen, Veli-Matti. Toward a pneumatological theology: Pentecostal and ecumenical perspectives on ecclesiology, soteriology, and theology of mission. Lanham, MD: University Press of America, 2002.
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Dunn, James D. G. The justice of God: A fresh look at the old doctrine of justification by faith. Carlisle: Paternoster, 1993.
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6
Don, Kistler, ed. The Puritans on conversion. Morgan, PA: Soli Deo Gloria Publications, 1990.
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7
Hines, Samuel G. Beyond rhetoric: Reconciliation as a way of life. Valley Forge, Pa: Judson Press, 1999.
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Jeffery, S. Pierced for our transgressions: Rediscovering the glory of penal substitution. Wheaton, Ill: Crossway Books, 2007.
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Jeffery, S. Pierced for our transgressions: Rediscovering the glory of penal substitution. Nottingham: Inter-Varsity Press, 2007.
Find full textBook chapters on the topic "Christian Theology - Soteriology"
1
Delgado, Teresa. "The Works of Pedro Juan Soto: Puerto Rican Suffering and Christian Soteriology." In A Puerto Rican Decolonial Theology, 107–41. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-66068-4_5.
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"Gustavo Gutiérrez." In Christian Theologies of Salvation, edited by Michael Edward Lee. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0021.
Full textAbstract:
This chapter explains the soteriology of Gustavo Gutiérrez, one of the founders of liberation theology. Gutiérrez’s theology of salvation is centered around the communion of humans with one another and with God, found not necessarily in a forensic declaration, meritorious works, or exclusive claim to an economic transaction, but in relationship with God the Father who produces human flourishing.
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Joslyn-Siemiatkoski, Daniel. "Divine Suffering and Covenantal Belonging." In Atonement and Comparative Theology, 149–66. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294350.003.0008.
Full textAbstract:
Post-supersessionist theologies identify soteriology as a primary site for the articulation of supersessionist Christian theology. A common point of departure for supersessionism is reading God’s covenant with Israel as meaningful only in so far as it prepares for the saving activity of Jesus Christ centered in his atoning death. As such, any attempt to develop a non-supersessionist Christian theology requires a re-articulation of soteriological narratives and claims that retain the integrity of both Israel’s covenant and Christ’s death. This chapter offers a comparative reading of Abraham Joshua Heschel and Jürgen Moltmannn on divine suffering to argue that understanding covenantal belonging is necessary for articulating a non-supersessionist Christian theology of the atonement.
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Tyson, John R. "/ Christian Perfection and Its Pretenders." In Charles Wesley, 360–97. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195134858.003.0011.
Full textAbstract:
Abstract Charles Wesley deemed Christian Perfection one of “the two great truths of the everlasting Gospel” (the other being “universal redemption”). It was the soteriological axis of his theology, a point around which a constellation of redemption themes revolved. Sanctification, as articulated in even his earliest preaching [No. 6], was the “one thing needful”-a renovation of the whole person in the image of God and mind of Christ. But the doctrine, despite its vital position in Wesleyan soteriology, was difficult to articulate. It demanded both theological balance and personal humility from its adherents in order to avoid extravagant claims and abuses of Wesley’s sanctification language and vision.
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Gassmann, Gunther. "Salvation In Recent Faith And Order Documents." In Ecumenical Theology In Worship, Doctrine, And Life, 207–18. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195131369.003.0019.
Full textAbstract:
Abstract The Christian faith is, above all other things, a faith grounded in, illuminated by, and responding to a saving and transforming event. It is not primarily concerned with providing people with a special and higher knowledge about themselves and the world. Rather, the Christian belief in God the creator, incarnate in God the Son, awakening such belief in human beings through God the Holy Spirit, is-in all its dimensions and aspects-a belief marked by the dynamics of the divine purpose and action toward redemption, renewal, and fulfilment. The Christian faith is a soteriological faith; it is about salvation. This faith is offered to all people, individually and corporately, as the ground of a new existence in communion with God and with fellow believers. Of course, not every aspect of the body of Christian beliefs can be pressed into a soteriological scheme. Here, Wolfhart Pannenberg’s warning is certainly appropriate: one cannot make soteriology determinative of Christology (as was done by Schleiermacher or Tillich, for whom Christology is merely a function of soteriology).1Still, it remains true that if the soteriological dimension-the announcement of God’s intervention in favor of the salvation of individuals and humanity-is completely absent from theological reflection on any aspect of the Christian faith, then something essentially Christian is missing. With his thoroughgoing focus on the sacramental nature of the Christian faith, Geoffrey Wainwright has persistently drawn attention to this soteriological basis of the faith: the Triune God’s communication of salvation through-to use my Lutheran language-the “means of grace.” And with his equally persistent focus on the liturgical-doxological nature of the Christian faith, he has drawn attention to the Church’s joyful response to God’s gratuitous gift of salvation.
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Rea, Michael C. "The Ill-Made Knight and the Stain on the Soul." In Essays in Analytic Theology, 73–88. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198866817.003.0004.
Full textAbstract:
Eleonore Stump’s Atonement is a masterful and historic contribution to the project of Christian soteriology. Among its many virtues is the fact that it manages to be richly novel and innovative while at the same time hewing close and doing justice to what has been most widely and traditionally affirmed about the salvific work of Christ. One of the most interesting and important novelties in the book is her treatment of what she, following Aquinas, calls the problem of the stain on the soul. Chapter 3 presents this problem and Stump’s solution to it, explains why her solution falls short, and then suggests an alternative way of addressing it.
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Chaudhari, Pia Sophia. "Introduction." In Dynamis of Healing, 1–18. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284658.003.0001.
Full textAbstract:
Dynamis of Healing: Patristic Theology and the Psyche explores possible experiential traces of Orthodox Christian ontology and soteriology in the healing of the psyche, as known and experienced through depth psychology, by examining a possible relationship between theology and depth psychology as mediated through a lens of the sacramentality of creation. Chapter 1 maps the territory for inclusion of the psyche, as understood in depth psychological terms, in discussions of salvation and healing. Chapter 2 explores a central premise of patristic soteriology, giving an outline of the thought of several key church fathers and exploring the Eastern Orthodox emphasis on theosis as a model of transformation. Chapter 3 discusses a possible ontology of healing by looking at St. Maximus’s concept of the logoi of being and clinical insights into the psyche as always seeking to manifest healing qua psyche. Chapter 4 concludes the book by considering the importance of eros and desire from both a theological perspective and a depth psychological perspective.
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Loumagne Ulishney, Megan. "Conclusion." In Original Sin and the Evolution of Sexual Difference, 195—CC.P18. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192870704.003.0008.
Full textAbstract:
Abstract The conclusion provides a summary of the central insights of this book in order to indicate some implications for future thinking about soteriology, Christology, Mariology, and ecclesial practices. This project establishes a foundation for the development of a Christian Feminist Materialism that can be used as a generative framework for re-examining other areas of Christian theology in a way that is attuned to the material/biological insights from the natural sciences and the theological resources of the Christian tradition. This Christian Feminist Materialism is grounded in the Incarnation, and its understanding of the Incarnation is developed in a Mariological (as well as a Christological) key. Indeed, Christology and Mariology are intrinsically interconnected, and a robust Mariology is necessary for a complete Christology. However, the Christological implications for theologies of matter have been much more extensively developed in the theological literature than the Mariological implications.
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Lyman, Rebecca. "Lex orandi: Heresy, Orthodoxy, and Popular Religion." In The Making and Remaking of Christian Doctrine, 131–42. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198267393.003.0008.
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Abstract Throughout his works on ancient and modern theology, Maurice Wiles has eloquently defended the unity between religious experience and critical theological enquiry. Thus, his studies of Arius, Asterius, and Eunomius include attempts to recover the possible spiritual concerns of those theologies traditionally understood as heretical (Wiles 1962, 1985, 1989). On the other hand this has also led him to ask critical questions about the necessary unity of certain spiritual and theological principles in orthodox soteriology or Christology (Wiles 1968, 1970). This less comfortable move is of course critical to any living theological enterprise: can there be essential or self-evident principles of Christian experience which anchor theological doctrines? As might be expected changes in religious experience and reasoned reflection go together, though exactly how remains a controversial and ambiguous question (Wiles 1986: 13). The affirmation of the unity of faith and doctrine is often expressed in the formula lex orandi, lex credenda. However, this formula is understood rather differently by theologians, historians, and liturgists. Ironically, if we take seriously the unity between prayer and belief, we may find less certainty than traditionally ascribed to the development of doctrine.
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Loumagne Ulishney, Megan. "Introduction." In Original Sin and the Evolution of Sexual Difference, 1—CI.P14. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192870704.003.0001.
Full textAbstract:
Abstract The introductory chapter provides a sense of the context and need for this work, as well as providing an overview of how the argument proceeds. It clarifies the methodological principles undergirding the project, particularly in terms of how the work presents the relationship between anthropology and Christology, theology and the natural sciences, and science and feminism. Understandings of original sin are ultimately derivative of Christological doctrines and are entangled with other Christian doctrines regarding soteriology and ecclesiology. The doctrine of original sin has been a place of heightened tension between evolutionary biology and theology since the publication of Charles Darwin’s Origin of Species, and it is a complex process to develop this doctrine because of its nature as making both scientific (in some articulations) and theological claims. Finally, the relationship between science and feminism has been fraught at times because of the ways in which science has been a tool used to subjugate women and people of colour. This introduction clarifies the guiding principles shaping this work regarding these issues to lay the foundation for the development of the argument.