To see the other types of publications on this topic, follow the link: Christian Theology - Soteriology.
Journal articles on the topic 'Christian Theology - Soteriology'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Christian Theology - Soteriology.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (July 2007): 186–200. http://dx.doi.org/10.1177/004057360706400205.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Yong, Amos. "A P(new)Matological Paradigm for Christian Mission in a Religiously Plural World." Missiology: An International Review 33, no. 2 (April 2005): 175–91. http://dx.doi.org/10.1177/009182960503300204.
Full textAbstract:
In this essay, the author summarizes previous work done (by himself and others) in the formulation of a theology of religions approached from the standpoint of the doctrine of the Holy Spirit (pneumatology), assesses the implications of such a pneumatological theology of religions for Christian mission in the religiously plural world of the twenty-first century, and responds to some of the most important critical questions regarding Christology, soteriology, and the doctrine of revelation that have been raised in response to this project so far.
12
Pleizier, T. T. J., and W. H. Th Moehn. "Dooppraxis en gereformeerde theologie." Theologia Reformata 65, no. 2 (June 1, 2022): 124–40. http://dx.doi.org/10.21827/tr.65.2.124-140.
Full textAbstract:
Christian baptism is a so-called concentrated practice; soteriology, ecclesiology and spirituality come together in this central Christian sacrament. Many questions surround the practice of baptism in a late-modern secularised Dutch society. For example, how is classic Reformed theology received in contemporary congregations? We asked four ministers to write a reflection on issues that are significant in the practice of baptism in their congregations. This article reports on their reflections and points to three areas in which the practice of baptism in contemporary Reformed churches needs further theological work: the didactic structure of Reformed baptismal practices, the divergence between personal spirituality and the pivotal notion of ‘covenant’ in Reformed theology, and the inherent theological understanding of the reality of salvation in relation to baptismal practices.
13
Boaheng, Isaac. "Adamic Christology and its Implications for Christian Soteriology." International Journal of Social Science Research and Review 6, no. 12 (December 6, 2023): 78–91. http://dx.doi.org/10.47814/ijssrr.v6i12.1805.
Full textAbstract:
The subject of Christology is indispensable in Christianity because the entire Christian gospel centers on the person and works of Jesus Christ. One of the Christological models espoused in the New Testament is Adamic Christology with its focus on the striking analogy between Adam’s sin and Christ’s atoning sacrifice. While allusions of the Adam-Christ comparison appear elsewhere in the New Testament (Luke 3–4; Heb. 2:5–18), the most explicit articulation is found in Romans 5 and 1 Corinthians 15. Most of the existing literature on the subject focus more on exegetical issues and fail to provide adequate theological analysis on the Adam-Christ comparison. Current interest in theological implications of the Adam-Christ comparison has prompted this paper which explores Adamic Christology based on a theological reading of Romans 5:12-21 and other relevant texts on subject. The researcher used a literary research design comprising textual, theological and historical analyses of data collected from commentaries, articles, books, and dissertations/theses. The main thesis of the paper is that despite remarkable continuities between Adam and Christ on the basis of an ontological inclusivity of all humankind in their vicarious humanity, Christ exceeds Adam in all soteriological respects as the one who reverses the effect of Adam’s sin and its effect on humanity by bestowing salvific benefits on all who express belief in his saving person and works. The paper is an interdisciplinary study that contributes to the fields of Systematic theology (particularly on the issues of hamartiology and soteriology) and New Testament studies (especially Pauline studies).
14
Garstecki, Mateusz. "Bernard Lonergan and Avery Dulles on the Development of Doctrine." FOCUS 4, no. 1 (May 2, 2023): 61–70. http://dx.doi.org/10.26593/focus.v4i1.6471.
Full textAbstract:
The purpose of this paper will be to compare the sense of development of doctrine based in Bernard Lonergan and Avery Dulles. An explanation of the thought of Frederick Crowe, SJ, and William Loewe will represent an application of the Lonergan position. Particularly, the thought of Crowe will be explored from his Theology of the Christian Word and the thought of Loewe will be explained from his essay, “Jesus the Savior: Soteriology and the Stages of Meaning.” The thought of Avery Dulles will be analyzed based on his work, Craft of Theology: From Symbol to System.
15
Mawikere, Marde Christian Stenly. "Perbandingan Teologi Keselamatan Antara Katolik Dan Protestan Sebelum Dan Sesudah Gerakan Reformasi." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 1, no. 1 (January 12, 2017): 1. http://dx.doi.org/10.46445/ejti.v1i1.52.
Full textAbstract:
Marde Christian Stenly Mawikere, Salvation theological comparison between Catholic and protestant before and after reform. This article is an overview of comparative theology Safety bet-ween Catholics and Protestants Before and After Reform based review of the literature has been provided. Departing from the historical context of the socio-religious Europe since the 5th century to 1517 which shows the blend between philosophy and theology of the church led to deviate from the teachings of the Bible. The situation Christianity and medieval zeitgeist called dark ages of the church which fueled the Protestant reform movement. The Protestant reform movement seemed to be a renaissance of the church to return to the Bible, especially the problem of salvation (soteriology), emphasizing the supremacy of God's grace and Christ's Atonement.Marde Christian Stenly Mawikere, Perbandingan Teologi Keselamatan Antara Katolik Dan Protestan Sebelum Dan Sesudah Gerakan Reformasi. Artikel ini merupakan tinjauan perbandingan Teologi Keselamatan Antara Katolik dan Protestan Sebelum dan Sesudah Reformasi berdasarkan ulasan literatur yang telah tersedia. Berangkat dari konteks historis socio religious di Eropa sejak abad 5 sampai 1517 yang menunjukkan paduan antara filsafat dengan teologi menyebabkan gereja menyimpang dari ajaran Alkitab. Situasi kekristenan dan zeit geist abad pertengahan yang disebut abad kegelapan gereja memicu lahirnya gerakan reformasi protestan. Gerakan reformasi protestan seakan menjadi renaissance gereja untuk kembali kepada pemahaman Alkitab, terutama masalah keselamatan (soteriologi) yang menekankan supremasi anugerah Allah dan Penebusan Kristus.
16
Redman, Roland R. "H. R. Mackintosh's Contribution to Christology and Soteriology in the Twentieth Century." Scottish Journal of Theology 41, no. 4 (November 1988): 517–34. http://dx.doi.org/10.1017/s0036930600031781.
Full textAbstract:
Hugh Ross Mackintosh (1870–1936) was Professor of Systematic Theology at New College, Edinburgh, for 32 years until his sudden death on 8th June 1936. Regarded as one of the foremost theologians of his day, he was awarded honorary degrees from Oxford and Marburg, and left profound impressions on the countless students from Scotland and around the world who came to hear his lectures. Mackintosh was a formidable scholar; it was said that he had read every important theological book published in Britain and Germany, and he skilfully translated Ritschl's Justification and Reconciliation and Schleiermacher's The Christian Faith. He possessed a discerning eye and a gift for lucid exposition which made him an authoritative interpreter and commentator. A keen student of philosophy, Mackintosh studied its relationship to theology closely; much of his early work dealt with the neo-Kantian epistemology of Herman Lotze that formed the philosophical basis for Ritschlian theology.
17
Choi, Michael J. "What is Christian orthodoxy according to Justin'sDialogue?" Scottish Journal of Theology 63, no. 4 (September 3, 2010): 398–413. http://dx.doi.org/10.1017/s0036930610000487.
Full textAbstract:
AbstractThis article suggests that Christian orthodoxy according to Justin'sDialoguecan be understood if one considers Justin's christology as stemming not merely from an opposition to Judaism (as Boyarin argues), but rather from the recognition of inadequate soteriology according to rabbinic teachings of Justin's time. This is most clearly delineated in Trypho's response as well as Justin's emphasis on the inclusive salvific efficacy of the crucifixion. Trypho's most enduring objection is not that there is another god explicated by Justin through Logos theology, nor that the Messiah is divine. Trypho resists the Christian message because he is most troubled by Justin's assertion that this Messiah died the death cursed by the Law of Moses.
18
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.
Full textAbstract:
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.
19
Akay Dag, Esra. "Problematising the Islamic Theology of Religions: Debates on Muslims’ Views of Others." Religions 13, no. 3 (March 6, 2022): 223. http://dx.doi.org/10.3390/rel13030223.
Full textAbstract:
Race’s typology has been widely used outside of the Christian tradition; however, it has been constructed in the light of the epistemological and soteriological concerns raised by Christian approaches towards other religions. Even though different questions generate the Christian and Islamic theologies of religions, Muslim and non-Muslim scholars have used Race’s classification to present the Islamic theology of religions. This paper presents different usages of Race’s three-fold typology and shows that Race’s threefold classification is not fully applicable to the Islamic theology of religions. The inclusivist position in the Islamic theology of religions (or its application to them) seems to be the most problematic issue. This is not because no inclusivist theology exists in the Islamic theology of religions, but rather because some scholars emphasise soteriology when applying Race’s inclusivism to the Islamic theology of religions, whilst others take epistemological concerns into account. Unlike these scholars, this paper eventually offers that contemporary Muslim theologians offer two-sided arguments. The supersessionist theory (Islam is the only true religion that supersedes other religions) is the best way to distinguish between these positions. According to Knitter’s classification, this paper considers this theory as a form of exclusivism, which would be seen as the “Replacement Model”. Contemporary discourse on the Islamic response to religious pluralism takes place between exclusivists who believe that Islam is the only religion that has superseded other religions and pluralists who think the opposite.
20
Štefan, Jan. "Vše, co podnikl, se zdařilo. Jan Milíč Lochman – komentovaná prohlídka díla světového českého theologa." TEOLOGICKÁ REFLEXE 28, no. 2 (December 13, 2022): 150–69. http://dx.doi.org/10.14712/27880796.2022.2.3.
Full textAbstract:
In All That He Did He Prospered. Jan Milíč Lochman – a Guided Tour of the Work of the International Czech Theologian. The key lecture presented at the symposium on the 100th birthday of the Reformed theologian Jan Milíč Lochman. Lochman taught systematic theology 1950–1968 in Prague, 1969–1992 in Basel. He is the author of many hundreds of professional studies and popular articles and about twenty Czech, Geman and English books in the fields of Historical Theology (ortho-practice of the Czech Reformation), Theological Ethics (Christian-Marxist dialogue) and Systematic Theology (dogmatic soteriology seeking a balance between theological verticalism and horizontalism). Lochman was a world-renowned popularizer of Czech thought and a master of dialogue between theologians, between churches, between theology and philosophy, religion and culture, faith and science. In his life, as in his academic and ecumenical work, he opposed all kinds of fatalism. As a formally dialectical and contextual theologian, he has always been – like his great compatriot Comenius – a theologian of hope.
21
Khitruk, Ekaterina B. "On the road to Emmaus: Evangelism in postmodern age." Issues of Theology 3, no. 1 (2021): 86–96. http://dx.doi.org/10.21638/spbu28.2021.105.
Full textAbstract:
The article examines the problem of comparing the basic premises of the philosophy of postmodernism and religious worldview, in particular, the Christian doctrine. The heuristic potential of the concept of “kenosis” is revealed in the works of the Italian philosopher Gianni Vattimo as applied to the interpretation of the history of philosophy simultaneously in the context of Christian doctrine and philosophy of postmodernism. In the context of the Christian doctrine, kenosis means “exhaustion” of God as His voluntary descent into the world through incarnation and death on the cross for the salvation of people. This is a specifically Christian thesis closely related to the unique tenets of Christian theology, anthropology, and soteriology. Vattimo considers it possible to use the concept of kenosis as a basis for understanding the relationship between Christianity and postmodernity, since it is in the perspective of Divine “exhaustion” that the true nature of the evangelism is revealed, which cannot be reduced to an ontotheological metanarrative. The article also proposes the concept of a historical interpretation of the Gospel in the works of the modern British biblical scholar Nicholas Thomas Wright as one of the possible strategies for explicating the “intersection points” between postmodern philosophy and Christian theology. It is concluded that the assertion about the antagonism and incompatibility of postmodernism and Christianity is superficial and this issue requires a more careful and comprehensive study.
22
Bisei, Abdon. "Refleksi Teologis atas Mitos dalam Gerakan Kargo di Melanesia." Limen : Jurnal Agama dan Kebudayaan 19, no. 2/April (January 8, 2024): 131–63. http://dx.doi.org/10.61792/lim.v19i2/april.154.
Full textAbstract:
Salvation movements in the Melanesian region savvied as ‘cargo cults’, are generally based on myths. These myths are an expressive form of religious experience. Salvation movements, grounding themselves on myths, maintain that the movement basically possesses a religious significance. Since it is fraught with this significance, this article will delve on Christian theology, particularly soteriology concerning the myths in Cargo Cults. The reflection is focused on myths. Is there any substance of the Christian faith in the myths that are asserted in the salvation movements? The epicenter of pondering on it is revelation. Revelation as God's self-communication to humans. God’s communication is universal while humans’ rejoinders are partial due to its spatial-temporal characteristic. The Melanesian community have articulated them through mythical expressions
23
Griffith, Howard. "‘The First Title of the Spirit’: Adoption in Calvin’s Soteriology." Evangelical Quarterly 73, no. 2 (April 16, 2001): 135–53. http://dx.doi.org/10.1163/27725472-07302003.
Full textAbstract:
The theme of adoption into the family of God has been largely neglected in studies of Calvin’s theology. This is a serious oversight. Adoption is a central concept in Calvin’s understanding of the gospel. The true knowledge of God the Creator, found in the gospel, is to know him as Father. The purpose of the incarnation and atonement is adoption. Election is a kind of incipient adoption. The work of the Spirit in salvation brings us to know God as Father. Calvin explores the biblical history of redemption in terms of the covenant, which he develops as ‘the covenant of free adoption’. As pastor, Calvin develops Christian experience as adoption under the categories of comfort, chastening, and prayer. Behind this is his understanding of salvation as union with Christ through the Spirit.
24
Sudarmanto, Gunaryo, and Dina Elisabeth Latumahina. "Encountering the Religious Radicalism Movement Through Reconstructing the Multicultural Theology and Its Implication For Christian Leaders in Indonesia." Analisa: Journal of Social Science and Religion 5, no. 01 (July 29, 2020): 87–105. http://dx.doi.org/10.18784/analisa.v5i1.1023.
Full textAbstract:
This research aims to create a harmonious relationship among different religions in Indonesia. This aim is reached through reconstructing a multicultural theology based on biblical understanding. The multicultural theology is a biblical principle that be constructed in balancing between Old Testament and New Testament, between general revelation and special revelation. By exposing the general revelation based on theocentric dimension, we found general principles about how to make a good relationship among people in their differences, according to God’s perspective. At the same time, multicultural theology also exposes particular revelation principles centered upon the Christocentric dimension. This research is a qualitative study with a library approach. Data is analyzed by interpretation, critical thinking, and truth and healthy consideration based on the primary source. We found a Christian value to be a foundation to make the relationship in harmony with other people. For this purpose we are proposing a theological framework designed from Biblical principles, covering the following: (1) Cultural Mandate, (2) Human Nature, (3) Theological principles: God’s Sovereignty, God’s Providence and God’s Justice, (4) Incarnation, (5) Universal Soteriology (6) Present Theocracy, (7) Church Nature and (8) Eschatological Multiculture. Christian leaders are central people that must create a relationship with other people in harmony. Through this way, the Christian leaders can engage the religious radicalism by doing good things and togetherness in social work.
25
Bergmann, Sigurd. "Fetishism Revisited: In the Animistic Lens of Eco-pneumatology." Journal of Reformed Theology 6, no. 3 (2012): 195–215. http://dx.doi.org/10.1163/15697312-12341265.
Full textAbstract:
Abstract In the context of ecological destruction and the emergence of numerous eco-spiritualities the challenge for Christian theology is to address the question: Where does the Spirit, who liberates nature, take place today? This is addressed in three sections: In a first section pneumatology is revisioned as ecological soteriology while the Spirit is portrayed as a giver and liberator of life. In a second section it is suggested that the doctrine of the Spirit may be reinterpreted in the context of the spatial turn of theology in terms of faith in the Spirit’s inhabitation. The third and concluding section offers an argument for an ecological pneumatology in synergy with animism, an approach which investigates the critical potentials of resisting and overcoming the fetishism of late modern capitalism.
26
Zahl, Simeon. "Engineering Desire: Biotechnological Enhancement as Theological Problem." Studies in Christian Ethics 32, no. 2 (February 13, 2019): 216–28. http://dx.doi.org/10.1177/0953946819827138.
Full textAbstract:
This article argues for the dogmatic rather than just ethical significance of the biotechnological enhancement of human beings. It begins by reflecting on the close theological connections between salvation, sanctification, and affective and bodily transformation in light of the fact that affects and desires are in principle manipulable through biotechnological enhancement. It then examines the implications of this observation for questions of moral responsibility, asking whether biotechnological enhancement can be viewed as a kind of means of grace. The conclusion argues that theological reflection on the relationship between affects, soteriology and bioenhancement reveals limitations of the emphasis on embodiment in recent Christian theology.
27
Morgan, Jonathan. "Circumcision And Soteriology In Cyril Of Alexandria’S Old Testament Commentaries." Perichoresis 12, no. 2 (October 1, 2014): 201–19. http://dx.doi.org/10.2478/perc-2014-0012.
Full textAbstract:
Abstract Cyril of Alexandria was a prolific biblical commentator who underscored the meaning and relevance of the Old Testament for Christian theology by employing a typological method of interpretation. His exegetical concern was to demonstrate that everything associated with the old covenant- people, events, commandments, institutions-were types and shadows foretelling the ‘mystery of Christ’. The key to understanding the types of the Old Testament is to recognize their soteriological fulfillment in the person and work of Jesus Christ. Throughout his exegetical writings, Cyril draws particular attention to the Jewish rite of circumcision, showing how the physical operation signifies the saving work of Christ through the Spirit. Cyril does not interpret circumcision in a monolithic sense, but derives multiple soteriological meanings from it. Insofar as circumcision represents a variety of saving realities for Cyril, it helps us understand his complex, multi-faceted doctrine of salvation.
28
Loughlin, Gerard. "Gender Ideology: For a ‘Third Sex’ Without Reserve." Studies in Christian Ethics 31, no. 4 (August 7, 2018): 471–82. http://dx.doi.org/10.1177/0953946818793074.
Full textAbstract:
‘Gender ideology’ is a term used by many, but especially the Vatican, to chastise the view that sexual difference is more than just male and female, sexuality more than desire of the opposite. Each of the three books discussed in this article defends some version of this supposed ideology; each argues—though in different ways—for the need to move beyond a dimorphic account of sexual difference. Their arguments are taken up and deployed against what is here presented as the ideology of sexual dimorphism, as it is seen in the body theology of John Paul II. It is argued that such a theology dehumanises intersexed people, along with homosexuals, and undermines Christian soteriology. The church needs to acknowledge as fully human all who don’t conform to heterosexual dimorphism; it needs to embrace a ‘third sex’ without reserve.
29
Bretherton, Luke. "Soteriology, Debt, and Faithful Witness: Four Theses for a Political Theology of Economic Democracy." Anglican Theological Review 98, no. 1 (September 2016): 71–89. http://dx.doi.org/10.1177/000332861609800107.
Full textAbstract:
The essay seeks to understand what is theologically at stake when challenging the power of money in shaping our common life. To do so it sets out four theses, with commentary, that are suggestive of how we might go about generating a critically constructive and theologically attuned vision of an earthly oikonomia within the contemporary context. The first thesis is that envisioning a contemporary economics of mutual and ecological flourishing necessitates teasing out how Christian doctrines of God and soteriology legitimate oppressive conceptions of debt, and, at the same time, can help dismantle capitalism as an all-encompassing social imaginary to which there is no alternative. The second thesis is that as part of reenvisioning contemporary soteriology we must reengage with scriptural, patristic, scholastic, and medieval rabbinic and Islamic conceptions of property, debt, and usury in order to generate robust theological frameworks through which to analyze finance capitalism and the forms of domination it produces. The third thesis is that a vision for a common life must move beyond notions of recognition and redistribution as the basis for a just public life. And the last thesis is that we need to recover a consociational vision of democratic citizenship and a commitment to economic democracy.
30
Borges, Jason. "‘Dignified’: An Exegetical Soteriology of Divine Honour." Scottish Journal of Theology 66, no. 1 (January 15, 2013): 74–87. http://dx.doi.org/10.1017/s0036930612000312.
Full textAbstract:
AbstractSocial scientists in disparate fields are now employing the construct of honour to ameliorate various social problems, such as immorality, failed states, international discord, poverty and mental illness. Moreover, historians of global religion cite Christianity's shift towards cultures shaped by the values of honour and shame. Despite this growing prominence of honour in social theories and the emergence of Christianity in honour–shame cultures, the notion of honour remains absent from theological discourse. In light of these global realities, we explore how God's active transformation of humanity from shame to honour can interpret both salvation-history and Christian theology. To this end I first explore the nature of humanity's problem of shame before God, using anthropological and biblical insights. Throughout the Old Testament, God's covenant initiatives with Abram, Moses and David, along with the common socio-literary pattern of God exalting a servant from unjust shame, reveals the dignified status God intends for humanity. God's programme to restore people from shame to honour climaxes in Jesus, who embodies honour in the incarnation, mediates dignity to the marginalised by healings and public fellowship, elaborates God's new code of honour which reinterprets social stigmas, and procures an exalted status for all peoples by atoning for shame and resurrecting to exaltation. Romans and 1 Peter are interpreted in their socio-historic contexts as apostolic instruments which expound the social implications of God's honour code. To unify the fractured Romans for the upcoming Spanish mission, Paul confronts social imperialism by replacing false honour claims with God's status now available by faith through grace in Christ. Meanwhile, 1 Peter assures maligned Christians of their exalted status and outlines honourable social relations. Then, in closing, we examine a soteriology of honour diachronically and systematically. In particular, how: biblical metaphors symbolise believers’ status transposition, group incorporation is key to New Testament soteriology, Eastern Orthodoxy's doctrine of theosis articulates the infusion of divine status, and other theological categories could be interpreted through honour-shame social values. These reflections towards an exegetical soteriology of divine honour are offered as an initial theological platform for addressing social issues where honour values prevail.
31
Redman, Robert R. "Participatio Christi: H. R. Mackintosh's theology of the unio mystica." Scottish Journal of Theology 49, no. 2 (May 1996): 201–22. http://dx.doi.org/10.1017/s0036930600046834.
Full textAbstract:
The concept of unio mystica stands out of the more distinctive aspects of H.R. Mackintosh's theological work. Generally regarded as one of the leading English-speaking theologians of the first third of this century, Mackintosh and his innovative insights have since fallen into comparative neglect. Interestingly, the concept of the unio mystica seldom appeared as a theme on its own, apart from his programmatic article ‘The Unio Mystica as a Theological Conception’ (1909). Rather it served as a leitmotif which recurred at important points in his christology and soteriology. This essay will survey the meaning and importance Mackintosh gave to the unio mystica, and the various ways the concept functioned in his theology. Hence the first part will reconstruct his understanding of union with Christ, while the second part will examine three main applications of the concept: participatory christology, justification, and the Christian life. We will also explore some of the potential the concept may have for contemporary theology in a few concluding remarks.
32
Reshetnikov, Yu Ye. "Calvinism and Arminianism in the teaching of evangelical Christian Baptists." Ukrainian Religious Studies, no. 15 (October 10, 2000): 23–30. http://dx.doi.org/10.32420/2000.15.1088.
Full textAbstract:
The main difference between Calvinism and Arminianism lies in different approaches to the solution of the problem of the relation of providentialism and freedom of human freedom. This problem finds in theology its direct reflection in the soteriology, that is, the doctrine of salvation. In practice, however, it goes beyond these limits, since it reflects the attitude of man to the outside world, is the cornerstone of human world understanding, motivates its behavior. Therefore, it is understandable that interest in this topic during the entire existence of mankind, which found its embodiment in various theological and philosophical systems. Due to the fact that baptism plays a significant role in religious processes in Ukraine, occupying officially the fourth place in the number of its communities, uniting about 150 thousand believers, the issue of the issue in its teaching is also of interest. This is all the more since the theological views of a particular religious group are clearly reflected in the practical behavior of its supporters.
33
Sutriono, Kornelius, Donna Crosnoy Sinaga, and Yehuda Mandacan. "Teologi Hosea sebagai Tipologi Konsep Keselamatan dalam Perjanjian Baru." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 6, no. 2 (August 16, 2023): 85–99. http://dx.doi.org/10.53827/lz.v6i2.128.
Full textAbstract:
Soteriology is one of the most significant doctrines in Christianity. The theological concept of salvation stands as a central focus within Christian theology. Interestingly, the notion of salvation taught in modern Christian theology relies upon the systematic process of interpreting Biblical teachings. Of course, this dependence rests upon the interpreter's perspective regarding a particular scripture or topic within the Bible. Within Christian literature, there is still a scarcity of biblically-centered investigations into the concept of salvation. This study delves into the theological meaning of salvation based on Old Testament literature, specifically the book of Hosea. Employing a qualitative approach that examines religious documents, this research employs textual and intertextual analysis to construct the concept of salvation within the theology of the book of Hosea. Through a thorough investigation of prophetic actions and orations, it is evident that the theology of the book of Hosea serves as a typology of salvation within the New Testament and is even regarded as a doctrine of Christian salvation in the present day. The emphasis on the theology of reconciliation, redemption, and God's grace emerges as primary values within the theology of the book of Hosea. Despite humanity's inclination towards wrongdoing, God steadfastly commits Himself to bestowing grace, forgiveness, and reconciliation upon them. This is the essence of the Christian concept of salvation.Soteriologi merupakan salah satu doktrin terpeting dalam kekristenan. Konsep teologis tentang keselamatan ini merupakan salah satu pusat dalam teologi Kristen. Menariknya, konsep keselamatan yang diajarkan dalam teologi Kristen modern bergantung pada proses sistematisasi ajaran Alkitab. Tentu saja hal ini bergantung pada sudut pandang penafsir tentang suatu teks atau topik kitab. Dalam literatur Kristen, masih jarang ditemukan adanya penyelidikan secara biblika tentang konsep keselamatan. Penelitian ini mengksplorasi makna teologis tentang keselamatan berdasarkan literatur Perjanjian Lama, yaitu kitab Hosea. Penelitian ini menggunakan pendekatan kualitatif yang meneliti dokumen keagamaan. Analisis tekstual dan intertekstual digunakan untuk mengkonstruksi konsep keselamatan dalam teolog kitab Hosea. Melalui penyelidikan mendalam terhadap tindakan dan orasi profetik, ditemukan fakta bahwa teologi kitab Hosea menjadi tipologi keselamatan dalam Perjanjian Baru, bahkan diyakini sebagai doktrin keselamatan Kristen pada masa kini. Penekanan pada teologi rekonsiliasi, penebusan dan anugerah Allah menjadi nilai utama dalam teologi kitab Hosea. Meskipun manusia menetapkan diri pada kejahatan, Allah tetap menetapkan diriNya memberikan anugerah, pengampunan dan pendamaian bagi mereka. Inilah hakikat konsep keselamatan Kristen.
34
Javorskiy, Dmitriy, and Vladimir Avramov. "Representation of the Christian Theological Norm in Cinematography." Logos et Praxis, no. 1 (April 2023): 18–25. http://dx.doi.org/10.15688/lp.jvolsu.2023.1.3.
Full textAbstract:
The article discusses ways of representing the normative provisions of Christian theology in modern cinema. It is shown that the use of cinematic language for the symbolic display of church dogma does not contradict the Christian tradition, the entire history of which is filled with the search for symbolic means of expressing the gospel kerygma and church dogma. The historically established dominance of philosophical means of representing church dogmas prevents us from seeing this. However, it is hard not to notice that fine and performing arts (of course, in the archaic and medieval sense of them) have always played a significant role in the religious life of Christians. The advent of cinema gave Christian thinkers and artists additional means to interpret theological norms. It should be noted at the same time that the influence of Christian meanings on European culture is so great that the authors of a number of cinematic masterpieces do not necessarily broadcast these meanings intentionally. The review of foreign and domestic cinematography reveals the main themes of Christian teaching, which filmmakers most often turn to: providenciology, soteriology, Christology, and triadology. At the same time, the genre range of Christian and crypto-Christian cinema is quite wide, ranging from realistic dramas to fantasy films. Scriptwriters and directors show extraordinary ingenuity in visualizing the supersensible: divine providence, the co-presence of the divine and human natures in the Person of the Savior, and the Persons of the Divine Trinity. Although it must be admitted that not always their artistic interpretations remain within the framework of the dogmatic norm, it is important to note that the secrets of the success of many cinematic techniques are contained in the practice of church art, in particular in the canonical Orthodox iconography.
35
Burkholder, Benjamin J. "Christological Foundations for an Ecological Ethic: Learning from Bonhoeffer." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 338–56. http://dx.doi.org/10.1017/s0036930613000161.
Full textAbstract:
AbstractIn an age where the church needs to foster moral concern for the environment, some are suggesting that Christian theology itself must be changed to produce this result. This article argues that such emendations are unnecessary because Dietrich Bonhoeffer, working a couple of decades before ecological concern was even seen as necessary, manages to craft a theological and ethical approach which is sensitive to ecological concern while retaining large portions of the Christian tradition. Bonhoeffer's anthropology robustly affirms humanity's connection with the natural environment and does not separate humans from the natural order. In fact, his novel approach to the image of God emphasises the necessity of human physicality and the ethical responsibility for the other, which seems to be extendable to the natural order as well. In addition, Bonhoeffer's interpretation of the command to have dominion sees the injunction as a call to be ‘bound’ to nature as a servant, not as a lord free to exploit the earth for wanton pleasure. Consequently, Bonhoeffer interprets the industrial revolution as the failure of humans to rule and serve creation well. Finally, his anthropology, unlike many in the tradition, does not extradite humans from the world, but rather situates them entirely within the matrix of interlocking relationships in the natural world. While Christian soteriology has been criticised for shifting Christian concern away from the environment and life in this world, Bonhoeffer's soteriology overcomes this criticism. Bonhoeffer vociferously repudiates two kingdoms theology in favour of a single unified reality of Christ, which unites God's work of creation and redemption into a unified whole. Furthermore, he interprets the incarnation as a robust affirmation of God's creation and thereby life in this present world. Finally, Bonhoeffer posits redemption encompassing the entire world order, rather than seeing humans as its unique constituents. Bonhoeffer's ethics of responsible action shows that humans need to evaluate not just their immediate actions, but also the long-term consequences of their actions, especially when it comes to use of the environment, both for the sake of other humans and for the sake of following Christ. Since disciples of Christ are supposed to be working towards the reality of Christ, one can conclude that Bonhoeffer's thought encourages humans to work towards the harmony that is to typify creation in the eschaton. Thus, Bonhoeffer's ethics encourages a moral concern for the environment both as a means of neighbourly love and as a means of following Christ.
36
Treier, Daniel J. "A Looser "Canon"? Relating William Abraham's "Canon and Criterion in Christian Theology" to Biblical Interpretation." Journal of Theological Interpretation 2, no. 1 (2008): 101–16. http://dx.doi.org/10.2307/26421448.
Full textAbstract:
Abstract In his important book, William Abraham criticizes "a long-standing misinterpretation of ecclesial canons as epistemic criteria." He also defines "canon" in such a way that Scripture is not the canon but rather one entity in a network of "materials, persons, and practices officially or semi-officially identified and set apart as a means of grace and salvation by the Christian community." This paper discerns and evaluates the entailments of Abraham's viewpoint for biblical interpretation. Although Abraham's approach offers the opportunity to explore a more classic and even Eastern Orthodox perspective, biblical and historical considerations should moderate his critique of the Western heritage. His theological emphasis on means of grace is a helpful corrective. Yet we must avoid false dichotomies between soteriology and epistemology: Regulating the church's dogmatic and ethical teaching is a crucial way in which biblical texts mediate grace. A brief example from Eccl 12:9–14 enables us to see more clearly what it means to read Scripture "canonically": one of Scripture's gracious functions is goading us to read soteriologically, yet we do so in light of the pressure exerted by the received wisdom teaching that is passed on to us through biblical texts.
37
Treier, Daniel J. "A Looser "Canon"? Relating William Abraham's "Canon and Criterion in Christian Theology" to Biblical Interpretation." Journal of Theological Interpretation 2, no. 1 (2008): 101–16. http://dx.doi.org/10.2307/jtheointe.2.1.0101.
Full textAbstract:
Abstract In his important book, William Abraham criticizes "a long-standing misinterpretation of ecclesial canons as epistemic criteria." He also defines "canon" in such a way that Scripture is not the canon but rather one entity in a network of "materials, persons, and practices officially or semi-officially identified and set apart as a means of grace and salvation by the Christian community." This paper discerns and evaluates the entailments of Abraham's viewpoint for biblical interpretation. Although Abraham's approach offers the opportunity to explore a more classic and even Eastern Orthodox perspective, biblical and historical considerations should moderate his critique of the Western heritage. His theological emphasis on means of grace is a helpful corrective. Yet we must avoid false dichotomies between soteriology and epistemology: Regulating the church's dogmatic and ethical teaching is a crucial way in which biblical texts mediate grace. A brief example from Eccl 12:9–14 enables us to see more clearly what it means to read Scripture "canonically": one of Scripture's gracious functions is goading us to read soteriologically, yet we do so in light of the pressure exerted by the received wisdom teaching that is passed on to us through biblical texts.
38
Roukema, Riemer. "Salvation and Victory by Christ’s Death and Resurrection in the Ancient Church." Journal of Reformed Theology 15, no. 4 (December 7, 2021): 304–26. http://dx.doi.org/10.1163/15697312-bja10016.
Full textAbstract:
Abstract The theme of this article arises from Reformed theology, namely, how did authoritative Christian authors of the second to the fifth centuries AD think about salvation by Christ’s substitutionary and atoning death? How do their views relate to the ‘Christus Victor’ theology that is sometimes propagated nowadays as a more biblical alternative to the traditional Reformed soteriology, and which is considered the dominant approach in the ancient church? Can traces of Christ giving ‘satisfaction’ for God’s offended honor or for his wrath against sin be found in the first centuries? Did any church fathers hold that Christ vicariously bore God’s punishment for the sins of humankind? What was meant by the ransom that Christ had to pay, and to whom did he pay it: to God or to the devil, or were these considered invidious alternatives? This article demonstrates that in their interpretations of biblical texts, the church fathers did indeed address most of these questions. However, a continuous debate on such questions remained, so that the church of those centuries did not create a standard doctrine about the rationale of salvation by Christ, which testifies to varied understandings of it.
39
van Wyngaard, George J. (Cobus). "Plurality in the Theological Struggle against Apartheid." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 120–34. http://dx.doi.org/10.1163/15697312-01302019.
Full textAbstract:
AbstractThe church struggle against apartheid remains a key case study in ecumenical public theology, with particular relevance for the Reformed tradition. The importance of Christian theology in both the justification of and opposition to apartheid is well known. Also, the process of ecumenical discernment for responding to apartheid became a significant marker in global ecumenical reflection on what today we might describe as public theology. However, the idea of a theological struggle against apartheid risks ironing out the different theological positions that oppose apartheid. This article highlights some of the attempts to analyze the theological plurality in responses to apartheid. Then it proceeds to present an alternative way of viewing this plurality by focusing on the way in which different classic theological questions were drawn upon to analyze apartheid theologically. Using as examples the important theologians David Bosch, Simon Maimela, and Albert Nolan, it highlights how apartheid was described as a problem of ecclesiology, theological anthropology, and soteriology. It argues that this plurality of theological analyses allows us to rediscover theological resources that might be of particular significance as race and racism take on new forms in either democratic South Africa or the contemporary world. Simultaneously, it serves as a valuable example in considering a variety of theological questions when theologically reflecting on issues of public concern.
40
Rumbay, Christar Arstilo. "Constructing Contributive Dialogue Between the Doctrine of God in John Owen Thought and First Principle of Pancasila." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 1, 2021): 234–49. http://dx.doi.org/10.30648/dun.v5i2.331.
Full textAbstract:
Abstract. The doctrine of God contains of unending discussion and special characterized by trinity, the main doctrine of Christianity, holds specific character, lays on soteriology and relates to the work of redemption. Furthermore, it plays significantly as an antithesis to other faiths, as the consequence, this Christian identity being a subject of dialogue in interreligious society, even within believers’ circle. However, this topic encompasses surround disciplines, including, specifically speaking, socio-politics. In the other side, Pancasila, a state ideology of Indonesia, occupies the faith of its citizens by accommodating the humanity-divinity relationship in a very sensitive way. This academic work intends to supply alternative perspectives to theology and socio-politics tension. Specifically speaking, evaluates any possibilities of dialogue between the doctrine of God in John Owen Thought and the first principle of Pancasila. The result of this research suggests numerical code as the possibility of conversation between them.
41
Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
Full textAbstract:
Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
42
Gruber, Judith. "White Innocence / White Supremacy." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (December 17, 2021): 515–38. http://dx.doi.org/10.30965/23642807-bja10022.
Full textAbstract:
Abstract This article starts from the observation that current debates about race and racism are often couched in soteriological terms such as guilt and forgiveness, or confession and exoneration, and it argues that this overlap calls for theological analysis. Using the debate about Achille Mbembe’s disinvitation from the German art festival ‘Ruhrtriennale’ 2020 as a case that is typical of a specifically Western European discourse on race, it first sketches a brief genealogy of the modern/colonial history of religio-racialisation and its intersections with Christian tradition, in which racial categories were forged in soteriological discourses, and in which, in turn, soteriological categories were shaped by racist discourses. It proposes that in this process, Christianity, Whiteness and salvation were conflated in a way that has sponsored White supremacy, disguised as innocence. Engaging with performative race theory, the article concludes by making a constructive proposal for a performative theology of race that can account for the profound intersections between racism and soteriology, but also opens trajectories for transforming hegemonic discourses of race and their theological underpinnings.
43
Fadeyev, Ivan. "Confessional (Self-)Identification of the Church of England and Calvinism." ISTORIYA 12, no. 12-2 (110) (2021): 0. http://dx.doi.org/10.18254/s207987840018211-1.
Full textAbstract:
The most difficult aspect of the problem of the Church of England’s identity is constituted by a lack of specific confessional orthodoxy in the reformed English Church forming the core of her identity. One of many reasons for it lies in the fact that there are no explicit doctrinal sources. The Church of England’s doctrine is dispersed over several documents, called “historical formularies”, that are either political, like the Thirty-Nine Articles of Religion, or liturgical, like the Book of Common Prayer and the Ordinal, in nature, but are neither discursive nor analytical in character. In this article, the author attempts to verify and falsify the validity of the claim that the Church of England’s hamartiology and soteriology are fundamentally Calvinistic. To achieve that goal, he turns to “Of the Laws of Ecclesiastical Polity” by Richard Hooker, a prominent 16th-century English theologian, who played a pivotal role as the primary apologist of the “Elizabethan settlement” and a “Founding Father” of the Church of England’s orthodoxy, in order to analyse his hamartiological and soteriological views. Taking into consideration Richard Hooker’s “place of honour” in the political and religious history of the reformed English Church, the author concludes that the doctrine of the Established Church in England used by the Crown as a litmus test of political loyalty, was not Calvinistic either in its form or content, but preserving continuity with the pre-Reformation Latin theology, on the one hand, and, in the spirit of Christian Humanism, receiving and adopting Eastern Christian theological thought, on the other, it, somewhat unsuccessfully, tended towards a via media between Roman Catholicism, Eastern Orthodox, and radical reformers, i.e. was used as a negative identification tool marking the Christians of England along the “us — them” line.
44
Knowles, Michael P. "E-Word? McLuhan, Baudrillard, and Verisimilitude in Preaching." Religions 13, no. 12 (November 23, 2022): 1131. http://dx.doi.org/10.3390/rel13121131.
Full textAbstract:
Electronic communication of the Christian message—online preaching—raises distinct theological challenges. Notwithstanding the undeniable convenience and unlimited geographical reach of “virtual church”, electronic media have the potential to separate preacher from congregants, congregants from one another, and—potentially of greatest concern—the church from God, even while appearing to accomplish the opposite. Communication theorist Marshall McLuhan (1911–1980) argues provocatively that virtual representation is at the cost of authentic human identity (in which case it is inimical to community), while French sociologist and philosopher Jean Baudrillard (1929–2007) warns of substituting representation for reality, especially in matters of theology and the identity of God. The paradigm of Jesus’ Incarnation, by contrast, mandates un-mediated divine-human and human-to-human communication, requiring engagement between persons themselves rather than their avatars or provisional simulacra. With respect to electronically mediated communication itself, acknowledging divine initiative in the formation of identity (as a feature of soteriology) and of understanding (under the category of revelation) countermands the more dehumanizing and anti-theological influences that McLuhan and Baudrillard both identify, encouraging direct engagement with God in the person of the Holy Spirit rather than resorting to technological mediation.
45
Davydenkov, Oleg. "Nestorianist melkite: on the special features of christology of Suleiman of Gaza." St. Tikhons' University Review 107 (June 30, 2023): 45–61. http://dx.doi.org/10.15382/sturi2023107.45-61.
Full textAbstract:
The article examines the Christological doctrine of the Melkite writer Suleiman of Gaza, who occupies a special place in the history of Arabic-speaking Orthodox theology: for the Melkite tradition, it is with Suleiman that the era of the so-called “Arabic scholasticism” begins. The Bishop of Gaza is an example of a rather rare author among the Arab-Christian apologists, who freely borrowed theological ideas from heterodox sources. Thus, he borrowed his rational Trinitarian apologetics from his contemporary, the Nestorian Metropolitan Elijah of Nisibin. In this regard, it seems very interesting to check for such borrowings and the Christological teaching of Suleiman. Formally, his Christology is undoubtedly Orthodox, he teaches about two natures in Christ, professes the unity of His Hypostasis, affirms the personal identity of God the Word before and after incarnation. At the same time, his teaching on the unity of Christ is very reminiscent of the Nestorian concept of the “person of unity”. In general, Suleiman avoids using Christological terms and formulas that are normative for Orthodox theology, but at the same time unacceptable for Nestorianism. In particular, he does not use the name “Theotokos” in relation to the Virgin Mary. In addition, the Bishop of Gaza does not regard Christ’s humanity as own humanity of God the Word, and does not use theopaschitic expressions. In the doctrine of salvation, he is characterized, on the one hand, by an emphasis on the special role of Christ’s humanity, that is uncharacteristic for Orthodox soteriology, and, on the other hand, by a complete absence of the concept of deification. Analysis of the Christology of Suleiman of Gaza gives serious grounds to assume that in his Christological teaching he was also under the influence of Nestorian theology.
46
Duda, Jerzy. "„Mors est a vita discedere”. Teologiczna koncepcja śmierci w nauczaniu Orygenesa." Verbum Vitae 24 (December 14, 2013): 197–217. http://dx.doi.org/10.31743/vv.1565.
Full textAbstract:
Origen from Alexandria (†253), one of the most eminent early Christian writers, is the pioneer of a very interesting theological conception of death. It is connected with his general soteriology doctrine. In the Christocentric theology of Origen, not so much death but Life itself, the synonym of the Savior, determines the principle of his interests, scientific research, and teaching. Death is a departure from Life. It separates us from God and connects with the reality destined to be doomed. The allegorical method used by the Alexandrian enabled him to identify the expression “death” with the Devil. Origen created the so-called doctrine of three kinds of death. First of them is the physical death. It is a consequence of the “paradise sin” and refers to all people. According to the classical definition, it is a separation of the soul from the body. The second one is the death by sin which leads to annihilation. The third one is the death for sin which means eternal happiness in heaven and coming back to the origins of life together with Christ. Origen hopes that at the end of times death will be conquered as the „last enemy”, and all human beings, submitted to it until now, will be purified and will return to the original unity with the Lord.
47
Nadbrzeżny, Antoni. "Anxiety and Salvation. A Soteriological Miniature." Verbum Vitae 40, no. 2 (June 10, 2022): 447–65. http://dx.doi.org/10.31743/vv.13150.
Full textAbstract:
Inspired both by the phenomenological thought of Karol Tarnowski and Józef Tischner and the personalist theology of Czeslaw Bartnik, the article fits into contextual soteriology which deliberately uses the method of correlation. The aim of this article is to present the Christian meaning of salvation in the context of one of the most moving existential experiences, that is the experience of anxiety (Angst). The indelible phenomenon of anxiety raises important soteriological questions: Who or what can bring the fullness of salvation to men and women? In what circumstances is the experience of salvation possible to the human being who is called an “anxious existence”? The first part of the article shows the essential difference between anxiety and fear (in contrast to fear, the matter of anxiety is real but indeterminate). The second part presents an ambivalent character of anxiety (anxiety can lead to despair or to salvation) and human attempts to overcome anxiety through falling into an inauthentic existence (a utopia of “salvation by fashion”). The third part characterizes an “eschatological conscience” (a conscience filled with anxiety of tragic finality) and its antithesis in the form of a “soteriological conscience” (a conscience which is open to the possibility of salvation coming from God). The last part of the article argues that the phenomenon of authentic interpersonal encounter is a necessary condition to experience the salvation coming from God in Christ.
48
Parnham, David. "The Covenantal Quietism of Tobias Crisp." Church History 75, no. 3 (September 2006): 511–43. http://dx.doi.org/10.1017/s0009640700098619.
Full textAbstract:
As England's public upheavals of the mid-seventeenth century were turning ominous, the antinomian preacher Tobias Crisp set his own stamp upon tempestuous times.Christ Alone Exaltedcomprises a series of sermons that Crisp delivered, “in or neare London,” in the early 1640s. The collection oozes discontent. Excrescences theological and devotional, Crisp had decided, needed to be removed, for they were imperiling vulnerable souls. Christian truths were now contending with “brethren” too smitten by the “righteousnesse of the Law” to stand in any but an adversarial relationship with “the free grace of God which is by faith.” Crisp offered a reparative blade. He repaired by cutting and thrusting, and in so doing sought to make amends for a host of puritan horrors. And for all the quietism that informed his alternative covenantal vision, Crisp did not operate softly. He had targets in his sights; he would dislodge from its place of security in the hearts and minds of the brethren a world of religious thought and action. The seethingly indignant responses of his critics testify to the bang with which Crisp had arrived. Crisp delivered a combustible mix of acrid polemic and nonconforming theology. He let it be known that an overly legalized soteriology had precipitated a pandemic of religious troubles; a desiccated, formulaic piety was smothering the spiritual life out of the gospel message. In short, Crisp was issuing a vigorous challenge to the legitimacy of a pietistic tradition that was overly elaborated and destructive of souls.
49
Nuban, Eliezer. "Konstanta dalam Konteks: Teologi Misi pada Era Postmodern." Angelion: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (June 15, 2021): 53–64. http://dx.doi.org/10.38189/jan.v2i1.118.
Full textAbstract:
Efforts to write articles related to "Constants in the Context of Mission Theology" are very important, because mission is always loyal to its six constants, namely: "Christology, ecclesiology, soteriology, eschatology, anthropology and diology with human culture". Constructing a mission theology that is inspired by God's continuous act of mission in the world and is imperative to write a history of the Christian movement in a multi-directional world. The important foundation in what is stated here is mission that comes from the heart of God. This means that the land and mission must be properly understood. Stevri Lumintang wrote, "Understanding mission without a fundamental understanding of mission theology will fall into two tendencies, namely mission without meaning and mission losing meaning". On the other hand, the correct understanding will help us to see mission as the infinite work of God in, “God's infinite mercy establishes mission, (mission) and gospel, (mission) first through Israel and now through His church " Furthermore, Paul David said, "To get the news, you must understand the story". That means there is no need for an interpretation process between willing and unwilling in the task of carrying out God's mission, but it is the duty of His Church, because the gospel is an eternal heavenly treasure entrusted to us, and we owe it to those who have not heard the gospel, (Romans 1 : 16-17). It is necessary to build the awareness that, our time is limited, (John 9: 4), from this the Constants in Context: "Mission Theology in the Postmodern Era". Stay relevant, keep changing, and be faithful to the biblical text as a guide for the mission of the church until Christ returns.Upaya menuangkan tulisan yang ada kaitan dengan “Konstanta dalam konteks teologi Misi” sangat penting, karena misi senantiasa setia kepada enam konstantanya yakni: “Kristologi, eklesiologi, soteriologi, eskatologi, antropologi dan dialog dengan kebudayaan manusia”.Stephen Menyusun teologi misi yang diilhami oleh tindakan misi Allah yang terus-menerus di dalam dunia dan sangat perlu menulis sejarah gerakan Kristen di dunia yang bersifat multi-directional. Landasan penting dalam apa yang dituangkan di sini adalah Misi bersumber dari hati Allah. Hal ini berarti landasan misi harus dipahami secara benar. Stevri Luminang menulis, “Memahami misi tanpa pemahaman secara mendasar mengenai teologi misi, maka akan jatuh pada dua kecenderungan yaitu misi tanpa arti dan misi kehilangan arti”. Sebaliknya dalam pemahaman yang benar akan menolong kita untuk melihat misi sebagai karya Allah yang tak terbatas dalam, “belas kasihan yang tak terbatas Allah menetapkan pengutusan, (misi) dan pekabaran Injil, (mission) mula-mula melalui Israel dan sekarang melalui gereja-Nya”. Selanjutnya Paul David mengungkapkan, “Untuk mendapatkan berita itu maka harus memahami ceritanya”. Itu artinya tidak perlu adanya proses interpretasi antara mau dan tidak dalam tugas pelaksanaan misi Allah, tetapi itu adalah kewajiban dari Gereja-Nya, karena Injil adalah harta kekal sorgawi yang dipercayakan kepada kita, dan kita berhutang kepada orang yang belum mendengarkan Injil, (Roma 1:16-17). Perlu membangun kesadaran bahwa, waktu kita terbatas, (Yohanes 9:4), dari hal inilah Konstanta Dalam Konteks: “Teologi Misi Pada Era Postmodern”. Tetap relevan, terus berubah, dan setia pada teks Alkitab sebagai pedoman misi gereja sampai Kristus datang kembali. Upaya menuangkan tulisan yang ada kaitan dengan “Konstanta dalam konteks teologi Misi” sangat penting, karena misi senantiasa setia kepada enam konstantanya yakni: “Kristologi, eklesiologi, soteriologi, eskatologi, antropologi dan dialog dengan kebudayaan manusia”.Stephen Menyusun teologi misi yang diilhami oleh tindakan misi Allah yang terus-menerus di dalam dunia dan sangat perlu menulis sejarah gerakan Kristen di dunia yang bersifat multi-directional. Landasan penting dalam apa yang dituangkan di sini adalah Misi bersumber dari hati Allah. Hal ini berarti landasan misi harus dipahami secara benar. Stevri Luminang menulis, “Memahami misi tanpa pemahaman secara mendasar mengenai teologi misi, maka akan jatuh pada dua kecenderungan yaitu misi tanpa arti dan misi kehilangan arti”.[1] Sebaliknya dalam pemahaman yang benar akan menolong kita untuk melihat misi sebagai karya Allah yang tak terbatas dalam, “belas kasihan yang tak terbatas Allah menetapkan pengutusan, (misi) dan pekabaran Injil, (mission) mula-mula melalui Israel dan sekarang melalui gereja-Nya”.[2] Selanjutnya Paul David mengungkapkan, “Untuk mendapatkan berita itu maka harus memahami ceritanya”.[3] Itu artinya tidak perlu adanya proses interpretasi antara mau dan tidak dalam tugas pelaksanaan misi Allah, tetapi itu adalah kewajiban dari Gereja-Nya, karena Injil adalah harta kekal sorgawi yang dipercayakan kepada kita, dan kita berhutang kepada orang yang belum mendengarkan Injil, (Roma 1:16-17). Perlu membangun kesadaran bahwa, waktu kita terbatas, (Yohanes 9:4), dari hal inilah Konstanta Dalam Konteks: “Teologi Misi Pada Era Postmodern”. Tetap relevan, terus berubah, dan setia pada teks Alkitab sebagai pedoman misi gereja sampai Kristus datang kembali.[1] Stevri Indra Lumintang, Misiologi Kontemporer, Menuju Ke Rekonstruksi Theologia Misi Yang Seutuhnya (Batu: Departemen Multi Media, YPPII, 2009),125.[2] George W. Peters, Theologia Alkitabiah Tentang Pekabaran Injil (Malang: Gandum Mas, 2006),19.[3] Paul David Tripp, Alat Di Tangan Sang Penebus (Surabaya: Momentum, 2014),2.
50
Han, Sang-Ehil. "Journeying into the Heart of God: Rediscovering Spirit-Christology and its Soteriological Ramifications in Korean Culture." Journal of Pentecostal Theology 15, no. 1 (2006): 107–26. http://dx.doi.org/10.1177/0966736906069259.
Full textAbstract:
AbstractAn enduring problem in Christian theology has been the so-called `double-edged' crisis1 (i.e. the crisis of identity and relevance) that has to do with the particularity of Jesus Christ and his final significance to our ultimate concern, salvation. As a modest attempt to engage issues emerging from this broad line of questioning, this study takes a close look at the theological merits of Spirit Christology and notes how they yield helpful insights to deal with some critical aspects about human salvation. When juxtaposed in a complementary relationship with Logos Christology, Spirit Christology helps present a holistic paradigm of human salvation embodied in the messianic way of life in Jesus Christ. Reading pneumatologically the entire macro-narrative of Jesus Christ—his birth, life, passion, resurrection, ascension and promised return—reveals a holistic vision of God's salvation for humanity inasmuch as it represents God's own purposeful journey into the concrete reality of the human condition to recapitulate all that was lost in humanity. Theological reflections provided here should also have in view their adequacy to engage complex realities of life particularized in a given culture. For this reason, this study analyses han as a dominant cultural ethos in Korea that addresses the profundity of human brokenness distinctively engraved in its historical narratives. A careful study of han then unveils a theological need for a larger soteriology that the theological construct of Spirit Christology seems to answer in the direction of the Wesleyan-Pentecostal tradition. Salvation entails living in the Spirit wherein love functions as the ruling affection that constantly nurtures and governs one's head (orthodoxy), heart (orthopathy), and hands (orthopraxy). It takes on a distinctive formation process through which one journeys into the very heart of God.