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1
Ogunlana, Babatunde, and Benjamin I. Akano. "Christology in Contemporary African Christianity: Ontological or Functional?" European Journal of Theology and Philosophy 2, no. 4 (July 31, 2022): 13–18. http://dx.doi.org/10.24018/theology.2022.2.4.71.
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This article examines the practical nature of Christology in contemporary African Christianity. The writers argue that though the religious mindset of the African people does not allow a dichotomy between ontological and functional Christologies, existential challenges have made many Africans tilt towards the functional end. The method adopted in the article is a descriptive approach. Christology is central to the orthodox Christian faith. It permeates all the pages of the Bible. The Old Testament consistently predicts the coming of the Messiah. The New Testament writers focused on Him in the light of His work on earth and the office he came to occupy concerning the Messianic predictions of the Old Testament. In history, the focus of theology has always been on the person and work of Christ. Contemporary African Christianity is not an exception to this trend. Many controversies have emerged in the process of the discussion on Christology. These Christological controversies surround the Person, picture, and deeds of Christ. A tilt towards functional Christology may cause a down-playing of God’s sovereign will to focus on what works. This may lead to syncretic beliefs and practices as people look for what gives a solution. The conclusion is that African Christology should blend ontology and functionality. The Christology that is both contextually relevant and scripturally balanced should be presented to the African people. Therefore, African theologians should make efforts to prepare theology that reflect a balanced Christological presentation intentionally.
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Ngong, David T. "Theology as the Construction of Piety: A Critique of the Theology of Inculturation and the Pentecostalization of African Christianity." Journal of Pentecostal Theology 21, no. 2 (2012): 344–62. http://dx.doi.org/10.1163/17455251-02102010.
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This essay argues that an important task of theology is the construction of piety. It draws from a few critical moments in the development of Christianity, such as the development of the doctrine of God and Christology in the early church and the rejection of materialistic Christianity in early modern Europe, to argue that these moments reflect the theological struggle to shape Christian piety. The idea that theology is concerned with the shaping of piety is then used to evaluate African theology of inculturation, which has now flowered in the Pentecostalization of African Christianity. It argues that although the theology of inculturation may be helpful in constructing a viable African theology, uncritically embracing the spiritualized cosmology of African traditional societies in salvific discourses promotes a form of piety that is ill-equipped to overcome the marginalization of the continent in the modern world.
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HEISER, MICHAEL S. "Co-regency in Ancient Israel’s Divine Council as the Conceptual Backdrop to Ancient Jewish Binitarian Monotheism." Bulletin for Biblical Research 26, no. 2 (January 1, 2016): 195–225. http://dx.doi.org/10.2307/26371649.
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Abstract Scholars have long wondered what theological and hermeneutical trajectories allowed committed monotheistic Jews to embrace Christianity’s high Christology. How exactly could devoted followers of Yhwh convert to Christianity and still consider themselves innocent of the charge of worshiping another deity? Alan Segal’s seminal work on the “two powers in heaven” doctrine of ancient Judaism demonstrated that Judaism allowed a second deity figure identified with, but distinct from, Yhwh prior to the rise of Christianity. But Segal never succeeded in articulating the roots of this theology in the Hebrew Bible. This essay seeks to bridge this gap by proposing a Godhead framework put forth by the biblical writers in adaptation of the earlier Canaanite (Ugaritic) divine council involving a co-regency of El and Baʿal. The essay suggests that Judaism’s two powers theology had its roots in an ancient Israelite co-regency notion whereby Yhwh and a second, visible Yhwh figure occupied both roles of the co-regency in the biblical writers’ conception of the divine council.
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Hwan Ra, Young. "Christ in Popular Culture in Korea." Journal of Reformed Theology 1, no. 1 (2007): 72–83. http://dx.doi.org/10.1163/156973107x182640.
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The purpose of this paper is to explore the way in which the Korean church developed a popular image of Jesus Christ in her own context. Many scholars often refer to Minjung theology in order to find the Korean understanding of Jesus Christ. Yet, if one seeks to understand Korean Christology only through Minjung theology, he or she will not be able to grasp its whole nature. The evangelicals have also developed their own Christology that is rooted in a particular Korean context. As will be discussed in this paper, there are four popular images of Christ in Korean Christianity. These are: Christ as the Gift, the Reconciler, the Transformer, and the Liberator.
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Langhammer, Pavel. "Kritika Harnackovy historické metodologie v díle Podstata křesťanství z pohledu současné biblistiky." TEOLOGICKÁ REFLEXE 28, no. 2 (December 13, 2022): 194–215. http://dx.doi.org/10.14712/27880796.2022.2.5.
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A Critique of Harnack's Historical Methodology in his ‘What is Christianity?’ from a Perspective of Contemporary Biblical Sciences. Adolf von Harnack was a prominent representative of the so-called Liberal theology, and his 120 years old collection of lectures ‘What is Christianity?’ used to be very influential at the beginning of the 20th century. In these lectures, Harnack wants to use a purely historical method to uncover the essence of Christianity. However, his approach seems to neglect not only specific sources, like the Fourth Gospel, but also certain theological concepts, like Christology. After a brief introduction to Harnack himself and his influences, this study critically surveys the collection of lectures focusing on his methodological approach, sources used, and his refusal of Christology. It also shows how certain decisions Harnack makes during his course through the history of Christianity affected the results he yields. Finally, this study critiques his historical methodology and offers different approaches of contemporary that render Harnack’s methodology obsolete.
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Seo, Anna. "Xu Guangqi’s Thought On Supplementing Confucianism With Christianity." Lingua Cultura 6, no. 1 (May 31, 2012): 108. http://dx.doi.org/10.21512/lc.v6i1.398.
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Xu Guangqi is one of the most influential Chinese scholars who accepted Christian faith during the late Ming dynasty. His idea of “supplementing Confucianism and replacing Buddhism by Christianity” had great impact on the development of Christianity in China. His idea, however, has often been accused of syncretism, and genuineness of his Christian faith has been put into question. Some argue that his theology lacks Christology. Others suggest that his ultimate goal was to achieve the Confucian political ideals through adopting some of the Christian moral teachings. Through the analysis of Xu Guangqi’ works and life, we find that he accepted all the essential Christian doctrines and Christology is the core of his understanding of “Tianzhu”. His view on Confucianism itself istransformed through Christian perspective. In his new understanding, the ultimate goal of Confucianism is to serve and to worship “Tianzhu”，same as Christianity. The ultimate problem of life is to save one’s soul.Xu Guangqi considered his scientific works as a way to propagate Christian faith,since science was seen as an integral part of Christian thought and practice. His idea of “supplementing Confucianism by Christianity” integrated Confucianism into the overarching framework of Christian thought.
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Xu, Ximian. "The Sage of Sages: T. C. Chao's Christology in Yesu Zhuan." Studies in World Christianity 23, no. 2 (August 2017): 162–80. http://dx.doi.org/10.3366/swc.2017.0182.
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T. C. Chao (Zhao Zichen, 1888–1979) was a leading Chinese theologian of the twentieth century. His Yesu Zhuan is a well-known book in China and accepted by many Chinese people as a way to know who Jesus is. Given this, this article will examine Chao's Christology in Yesu Zhuan. It will first introduce the historical context of Yesu Zhuan, including national crisis, cultural crisis and anti-Christian movements. Then, Chao's purpose and the methodology of writing Yesu Zhuan will be elaborated, which will be followed by a theological appraisal of Chao's methodology and Christology in Yesu Zhuan. By so doing, the article will demonstrate that under the influence of Western liberal theology and with the effort to indigenise Christianity in China, Chao actually portrays a ‘Jesus’ who is the most prominent Sage, the Sage of sages. That means he delineates a possible way in which Christian faith may be understood in Chinese culture. However, the ‘Jesus’ in Yesu Zhuan is a mere human being without divine nature. In the end, the Christology in Yesu Zhuan diametrically contradicts Chalcedonian Christology.
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Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.
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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.
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Farris, Joshua R., and Ryan A. Brandt. "Ensouling the Beatific Vision. Motivating the Reformed Impulse." Perichoresis 15, no. 1 (May 1, 2017): 67–84. http://dx.doi.org/10.1515/perc-2017-0004.
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Abstract The beatific vision is a subject of considerable importance both in the Christian Scriptures and in the history of Christian dogmatics. In it, humans experience and see the perfect immaterial God, which represents the final end for the saints. However, this doctrine has received less attention in the contemporary theological literature, arguably, due in part to the growing trend toward materialism and the sole emphasis on bodily resurrection in Reformed eschatology. As a piece of retrieval by drawing from the Scriptures, Medieval Christianity, and Reformed Christianity, we motivate a case for the Reformed emphasis on the immaterial and intellectual aspects of human personal eschatology and offer some constructive thoughts on how to link it to the contemporary emphasis of the body. We draw a link between the soul and the body in the vision with the help of Christology as reflected in the theology of John Calvin, and, to a greater extent, the theology of both John Owen and Jonathan Edwards.
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Stinton, Diane B. "Encountering Jesus at the well: Further reflections on African women’s Christologies." Journal of Reformed Theology 7, no. 3 (2013): 267–93. http://dx.doi.org/10.1163/15697312-12341309.
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Abstract Under the subtheme of “Christology in the Context of World Christianity,” this article explores recent developments in African women’s Christologies. The aim is twofold: first, to engage critically with the content of these current Christologies, and second, to consider one method for doing contextual theology, namely, the “pastoral circle” or “pastoral cycle.” Its four key dimensions of encounter/insertion, social analysis, theological reflection, and pastoral planning allow a flexible framework for probing the causative factors, the contextual nature, the theological methods, and the central motifs of African women’s Christologies, as well as their contributions to social transformation through the impact of individuals and institutions. The article concludes that interdisciplinary approaches like the pastoral circle, which advocate the integration of biblical, historical, theological and contextual perspectives, hold the greatest potential for constructive Christology today.
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Oduor, Peter Lee Ochieng. "Christological Contextualization as a Parameter to Strengthen Theology Formulation and Enhance Christian Evangelization in Africa." East African Journal of Traditions, Culture and Religion 3, no. 2 (September 14, 2021): 58–78. http://dx.doi.org/10.37284/eajtcr.3.2.411.
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The quest for a contextual African Christianity is one that theological scholarship in Africa should be keen to formulate and construct if the Christian message is to gain the much-needed impact and transformational agenda that will facilitate the process of evangelization of the continent. This is because our theological discourse must be incarnational in theology and methodology. Our study endeavours to submit a contribution in this solemn expedition through an emphasis on the necessity of a contextualized Christology that is cognizant of the African realities and heritage to make the message of Christ be at home to the indigenous African audience. This calls for a paramount understanding of the history of the African people, the African primal religions and most importantly the African culture. The Understanding of these critical issues that together construct the identity of the African will enable the presenter of the Christological message to present the person of Christ that is relevant and addresses the perennial problems that are faced by African communities. This will in the long run make the African to be persuaded to the need to establish a relationship with Christ who is to him a friend or family, Mediator or Ancestor per excellence, Life giver or Healer, and Leader per excellence. These are the realities that Africans would be quick to identify and associate with. To accomplish this, the study observed the significance of the doctrine of Christology in the theological framework; it explored the means with which Christology was administered in Africa in the past. We were able to tackle the subject of Christological Contextualization by observing matters sources and methodology of African Christology and building on the same towards the models that are favourable to Christology in Africa
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Lombard, Christo. "Ecology and Pneuma: Needing and Finding Each Other?" Journal of Reformed Theology 6, no. 3 (2012): 262–82. http://dx.doi.org/10.1163/15697312-12341271.
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Abstract A discussion of early contributions on ecological spirituality, such as “rediscovering the Gospel of the Earth” (Tom Hayden), “telling a New Universe Story” (Thomas Berry) and “religion as roots and wings” (Jay McDaniel), serves as sounding board for the much earlier pneumatological reflections on humanity and nature by the Dutch scholar, A.A. van Ruler. In his Trinitarian theology, Van Ruler explored ways of overcoming dualism in Christianity and countering spiritless definitions of reality in science. Christology and ‘incarnation’ need supplementation by Pneumatology and indwelling’ of God’s Spirit in humanity and nature to eschatologically properly integrate ‘all things’ in God’s ecology.
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Black, Stephanie L. "“In the Power of God Christ”: Greek inscriptional evidence for the anti-Arian theology of Ethiopia's first Christian king." Bulletin of the School of Oriental and African Studies 71, no. 1 (February 2008): 93–110. http://dx.doi.org/10.1017/s0041977x08000062.
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AbstractFour fourth-century ad inscriptions of Ezana, first Christian king of Aksum (Ethiopia), are surveyed, with special attention to Ezana's only known post-conversion inscription, written in Greek. Greek syntax and terminology in Ezana's inscription point to an anti-Arian Christology which may be associated with Frumentius, first bishop of Aksum, and his connection with Athanasius of Alexandria. The inscription's trinitarian formula “the power of the Father and Son and Holy Spirit” is structured in such a way as to assert the identity of the three members of the Trinity. The phrase “in the power of God Christ” further equates Christ with God. This christological language stands in contrast to the Arian imperial policy of the time, and is historically significant in light of Constantius's attempt to force Frumentius's recall to Alexandria. This inscription serves as the first internal documentary evidence for an anti-Arian Christology in the earliest developments of Ethiopian Christianity.
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den Bok, Nico. "‘Yet in my flesh I will see God’ : Robert Grosseteste on the body’s claim for ultimate happiness1." NTT Journal for Theology and the Study of Religion 74, no. 4 (November 1, 2020): 337–53. http://dx.doi.org/10.5117/ntt2020.4.003.denb.
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Abstract In Christianity the final goal of human life has usually been indicated as seeing God, but not in the sense of really seeing, with bodily senses. From Christology, however, the idea of the body’s desire for ultimate happiness received a new impulse. This article focuses on a crucial moment in its history: the theology of Robert Grosseteste. The appearance of God in the flesh, he claims, was not only needed for saving man, but also fulfilling man, and for fulfilling not only the mind, but also the body. Starting from his innovating argument this article points out how this idea is sustained in his wider theological vision.
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Butarbutar, Marlon. "Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 116–28. http://dx.doi.org/10.47154/scripta.v6i2.49.
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Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.
Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.
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Checketts, Levi. "The Sacrality of Things." Techné: Research in Philosophy and Technology 25, no. 1 (2021): 130–52. http://dx.doi.org/10.5840/techne2021120131.
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Abstract: Mitcham, Borgmann, and others argue the character of technology is at odds with the character of Christian life. This paper challenges that claim in two moves. First, I examine ways Christian theology has been formed by Roman crucifixion, the printing press, and transoceanic navigation; Christology, biblical studies, and missiology are critically dependent upon technologies that facilitated the death of Jesus, the spread of Protestant literature, and the migration of missionaries. Second, I contend that these technologies shed light on a complicated relationship between the realm of the “sacred” and technologies. Technologies can have the character of being sacred or sacramental. As sacred, technologies fall within the purview of religious devotion like relics or icons. As sacramental, they influence the field of theology, through augmentation or restriction. Thus, technologies can be compatible with Christianity and have a positive effect on religion, expanding the fields of theological reflection and religious devotion.
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Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (January 1, 2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.
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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.
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Mojau, Julianus. "Identitas-Identitas Teologis Kristen Protestan Indonesia Pasca Orde Baru: Sebuah Pemetaan Awal." GEMA TEOLOGIKA 2, no. 2 (October 30, 2017): 109. http://dx.doi.org/10.21460/gema.2017.22.290.
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Protestant Christianity in Indonesia cannot be inconsistant with the general principle of Protestantism worldwide: sola scriptura. That is why biblical identity is one of the identity markers of Protestant Christians in Indonesia. Also, it is impossible to understand the identity of Protestant Christianity in Indonesia, apart from christology as a marker of the identity in appreciating the second general principle of Protestantism: sola gratia. The unity of God as the trinity has also become another marker of identity. In the past these three identity markers are often seen as distinctive identities to "deny"� theological and soteriological truth claims of local religions and Islam. But the findings of this article show that the development of Protestant Christian theology in Indonesia after the New Order is more open to and dialogical with the theological and soteriological beliefs of local and Islamic religions. Although it must be admitted that in terms of trinitarian identity it still takes time to enter the dialogue with those religious traditions.
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Zabolotnyi, Evgenii. "Simeon of Beth Arsham: Difficulties of Confessional Identification in the Christian Orient." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023159-3.
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Simeon of Beth Arsham, a priest and later bishop of the Church of the East, the main Christian community in Sasanian Iran, was one of the most prominent figures in the Syriac tradition. Simeon’s activity began at the turn of the 5th — 6th centuries, when this community was under the strong influence of the extreme dyophysite Christology of the Antiochene school, which prepared the East Syrian tradition for the subsequent reception of Nestorianism. Being a supporter of Christological views diametrically opposed to Antiochene theology, Simeon actively fought against the “Nestorianization” of his native tradition. On the basis of sources dedicated to the “Persian debater”, as well as Simeon’s own writings, the author clarifies the relative and absolute chronology of his life, the confessional status of Simeon’s doctrine within Nicene Christianity, and also considers his struggle with the “Nestorians” not as a set of disparate measures, but as a system of strategies aimed to narrow down the influence of extreme Antiochene theology in Iran.
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Grislis, Egil. "Jesus Christ – The Centre of Theology in Richard Hooker's Of the Lawes of Ecclesiastical Polity, Book V." Journal of Anglican Studies 5, no. 2 (December 2007): 227–51. http://dx.doi.org/10.1177/1740355307083648.
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ABSTRACTRichard Hooker (1554–1600), while respected in his own time, has become famous in the twenty-first century. For a generally secular age of postmodernism, Hooker offers a remarkably coherent foundational methodology and presents a vigorous case for conservative Christianity. With central attention to Jesus Christ, he celebrates faith, appreciates tradition, and honours reason. Of course, Hooker wrote for his own times. But he has remained relevant, since he cherished truth that does not age. Of the eight books of his Lawes, in Book V Hooker recorded what may be called the most powerful witness for Evangelical and Catholic Christianity in a profound Anglican formulation. While the central orientation to Christ was characteristic of all of Hooker's works, Book V combined his methodological concerns with such central doctrines as the Church, the definition of prayer, Christology, and the holy sacraments. At the same time Hooker also reflected on the theological dimensions of a great variety of liturgical issues. This brief statement, however, precludes a detailed concern with all that is valuable, and focuses on the major doctrines. Moreover, Book V can also be viewed as a creative celebration and defence of the Book of Common Prayer.
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ARION, Alexandru-Corneliu. "A FASCINATING SYNTHESIS OF SCIENCE, THEOLOGY, AND SPIRITUALITY: ST. GREGORY PALAMAS." Icoana Credintei 7, no. 14 (June 6, 2021): 76–91. http://dx.doi.org/10.26520/icoana.2021.14.7.76-91.
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As a prominent Church father, mystical theologian and incisive polemicist, St. Gregory Palamas has realized a «Summa Theologica» of his epoch, but one that has surpassed not only the thinking of contemporaries, but remained, to this day, a synthesis of philosophical and theological knowledge, at least for the Eastern Christianity. He pointed out with clarity the independence of theology from philosophy or from any other field of research. One of the most important instruments with a view to knowing God is prayer and Palamas began to write under the pressure of defending the hesychastic method of prayer. He proves that true communion with God was possible through sanctification and that God's vision through prayer was a sign of this spiritual communion. In Palamas' very coherent theological thinking, Christology corresponds to his anthropology, and both to his mysticism. St. Gregory strongly depreciated the value of intellectual effort, maintaining the primacy of direct illumination over scientific reasoning. Thus, prayer and asceticism engender love, which leads to illumination by God and participation in the divine life. He tries to make sense of mystical experience in the scientific and philosophical language of his day. Paradoxically, almost every attempt arrives at establishing that the spiritual cannot be grasped by man's natural intellectual capacity, nor expressed in philosophical language. But the spiritual man can be the partaker of this experience through the experience of grace, as divine uncreated energy, the true "face" of God accessible to human contemplation. The Archbishop of Thessaloniki, who realized a synthesis of Science, Theology, and Spirituality outlines the relation between them as follows: Science explores the world and leads to technological inventions; Theology interprets reality within the Christian framework, evidencing the glory of God as reflected throughout his creation; and Spirituality is the privileged path toward personal transformation. The debate about Palamism is likely to continue for some time. His version of theosis (deification) was enshrined in Orthodox teaching as a result of his canonization, but among the intellectuals for whom it was intended it remained controversial, despite its grandeur.
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Hebblethwaite, B. "The Jewishness of Jesus from the Perspective of Christian Doctrine." Scottish Journal of Theology 42, no. 1 (February 1989): 27–44. http://dx.doi.org/10.1017/s0036930600040515.
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The task undertaken in this essay is to consider the significance for Christology of a relatively orthodox incarnational kind, of the fact that Jesus of Nazareth was a first century Jew. In other words the frame of reference taken here is the Christianity of the Christian creeds. The question asked is what the Jewishness of Jesus means for that. The task, no doubt, would have been much easier, though less interesting, had we followed the example of those who seek to demythologise the doctrine of the Incarnation, either in the interests of an eirenic global, pluralist, theology of religions, or in the interests of a purely expressivist, anti-realist, analysis of Christian faith. Even on such views as these, as represented by John Hick and Don Cupitt for example, there would be some interesting questions remaining: what still differentiates Christianity from Judaism? Why follow the Jewish prophet, Jesus, rather than some other? Does the Christian ideal necessarily retain its historical links with the Jewish ideal? But these are not the questions pursued here. It is not necessary to abandon the characteristic tenets of one's faith in order to make progress in inter-faith dialogue. Rather, what we bring to the dialogue and submit to mutual questioning are the distinctive and representative faith-stances, true to the patterns of belief and worship of the majority of our coreligionists.
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Nogovitsin, Oleg N. "Severus of Antioch’s idea of transforming the theological language from Triadology to Christology and its critique in Leontius of Byzantium’s treatise “Refutation of syllogisms of Severus”. Part one." Issues of Theology 4, no. 4 (2022): 585–99. http://dx.doi.org/10.21638/spbu28.2022.402.
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The present text is the first part of the study which examines the idea of Severus of Antioch on transforming the language of theology on the way from Triadology to Christology and the critique given to it in Leontius of Byzantium’s treatise “Refutation of syllogisms of Severus”. As per Severus, the Incarnation of God the Word requires modification also in the theological language of description and confession of this pivotal dogma for Christianity as compared with the language manifested in speculations of Cappadocian Fathers concerning the description by human wording and confession of the dogma of consubstantiality of the hypostases of the Trinity. The project of modification of the conceptual content of theological language constitutes a fundamental aspect of the entire concept system of Severus’ theology, with, however, only two texts extant where this project is represented as a specific idea of reform of the theological language initiated by a mystical act of transformation of the nature of things in the event of the Incarnation. The texts meant are the preserved fragment of the third Severus’ letter to hegumen John and Chapter III of Leontius of Byzantium’s treatise “Refutation of syllogisms of Severus”, where this idea of Severus is formulated by a Severian opponent of Leontius and the latter, in the course of the dialog, gives an extensive critical response to it. In the first part of the study, the context of these texts is considered from the viewpoint of the theological and historical context of stage change in the Monophysite polemics.
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Lodberg, Peter. "Grundtvig i økumenisk perspektiv." Grundtvig-Studier 49, no. 1 (January 1, 1998): 157–74. http://dx.doi.org/10.7146/grs.v49i1.16276.
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Grundtvig in an Ecumenical PerspectiveBy Peter LodbergN.F.S. Grundtvig’s theology has often been perceived as a uniquely Danish phenomenon. This has resulted in a failure to appreciate the ecumenical themes in his theology and has precluded a positive consideration of what impulses his comprehensive work may have added to the ecumenical debate about such issues as practical theology, ecclesiology, and the relationship between Scripture and tradition.The article points out that in order to understand Grundtvig’s church view it is absolutely essential to begin with the Danish version of a classical discussion in ecumenical theology: the relationship between justification and church, christology and ecclesiology, as it manifested itself in the discussion between Grundtvig and H.N. Clausen about the nature of Catholicism and Protestantism.In Kirkens Gienmæle (The Rejoinder of the Church), Grundtvig rejects the attempt by modem Protestantism to establish a fundamental difference between the two versions of the understanding of Christianity in the Western Church as far as the question of the relationship between justification and church is concerned. According to Grundtvig, such an attempt is bound to end in heresy, since it fails to appreciate the actual historical church as the bearer of God’s salvation in the world. Instead Grundtvig emphasizes an ecumenical ecclesiology, starting from a common confession of the Apostles’ Creed, Baptism and Communion, which are the unifying elements of all Christians, regardless of differences in theological dogma. Hence follows that there is no fundamental difference between Catholicism and Protestantism, but a shared basic view as far as the content and celebration of faith is concerned.Thus, what Grundtvig achieves is a theological freedom to remain critical of the transformations undergone by the historical church in its many confessional and national versions through the ages. But at the same time this means that there is a decisive systematic-theological point in emphasizing that Grundtvig always speaks about the Christian Church before he speaks about the confessional or national church. It should be stressed at the same time that the all-Christian church is not invisible or an unattainable ideal, but a historical fact when the congreation is gathered for divine service. Here the Gospel and the Holy Communion is administered to people, so the faith must live in their hearts.Grace is thus inseparable from and dependent on the sacramental presence as it is experienced in the church which is the congregation celebrating divine service. Thus the way has been opened for a positive consideration of Grundtvig’s contributions to ecumenical theology.
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Shymanovych, Andrii. "The Role and Significance of Karl Barth`s Works for the Protestant Theology of the Twentieth Century." Ukrainian Religious Studies, no. 90 (March 31, 2020): 105–23. http://dx.doi.org/10.32420/2020.90.2093.
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Annotation: The article contains the research concerning the possible impact of Karl Barth`s figure and theological issues on the theology of the 20th century and the first decades of the 21st century. There is a comparative analysis of how powerful and significant was the level of impact of Barth`s scientific experience on the theologians of his era, in comparison with the most prominent representatives of Christian thought from the earlier centuries, beginning with the times of ancient church, the Middle Ages, the 16th century protestant Reformation, as well as his contemporaries. As it was clarified, Karl Barth made a striking impulse for the further radical deconstruction of what is considered to be the achievements of 19th`s century liberal protestant theology (which made him a lot of detractors among his colleagues), made a loud accent on the necessity of the Christocentric approach to all the spheres of theology, newly updated, actualized and convincingly demonstrated the importance of ancient church creeds and dogmas in the field of Triadology and Christology, as well as in an unusual way he intensified and revived the intellectual search in the protestant universities and academies by his reshaping and changing the paradigms of the whole western theology in a radical way. In the article were taken into account some reviews on Barth`s “Epistle to the Romans” (second edition, 1922), which caused lively discussions and prolonged controversy because of specific and non-standard hermeneutical approaches to the biblical text, which Barth demonstrated in this one of the most eminent theological works of the 20th century. The article reveals not only the attitude towards Barth`s theological heritage that was showed by his protestant colleagues, but also reveals the sincere admiration for his theology from some Orthodox researchers, in particular, the honored professor of Aristotle University of Thessaloniki, John Karavidopulos, and the world famous specialist in the history of Christianity and medieval intellectual history, Jaroslav Jan Pelikan Jr., who converted to Orthodoxy in 1998. In the article`s conclusion there`s a piece of information concerning the fact that the impact of Barth`s dogmatics and hermeneutics on the modern departments of theology is not so noticeable as one might expect. In particular, we can make such a conclusion because of (1) the absence of true consolidation and common vision about the methods of theologizing between the western universities and church seminaries, (2) the popularity of so called “natural theology” which nowadays often seems to be regarded as an important prerequisite for all further theological researches, while Barth himself was a categorical opponent of this discourse, (3) the domination of binary opposition between conservatives and liberals in context of some modern theological discussions, while Karl Barth always tried to organically combine his devotion to the protestant orthodoxy with his efforts to be relevant and adequate to the requirements of his time.
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Antonov, Konstantin. "The problem of “hellenisation of christianity” in the german theology and russian religious thought of the late 19th — early 20th centuries: prince S. N. Trubetskoy and A. von Harnak." St.Tikhons' University Review 100 (April 29, 2022): 88–113. http://dx.doi.org/10.15382/sturi2022100.88-113.
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The article compares the philosophical-theological and historical-religious ideas and concepts of Prince S. N. Trubetskoi, a religious philosopher of the circle of V. S. Solovyov, a historian of philosophy and religion, and A. von Harnack, the largest representative of Protestant liberal theology of the second half of the 19th and early 20th centuries, famous for his concept of the "Hellenization of Christianity". The first part of the article establishes the basis for comparing the ideas of the two authors, identifies their starting points and preconditions, and discusses their place in the history of Christian thought in the context of the idea of religious crisis and the dialectic of confessionalization and deconfessionalization. Further, on the basis of recently published "Philosophical Correspondence" of the Trubetskoy brothers, the question of personal acquaintance of the thinkers and its role in the reception of Harnack's ideas in Russian thought is discussed. In the third part, the author reveals the elements of the positive reception of Harnack's ideas by Trubetskoi - on the basis of the data of the same Correspondence and the article "Ethics and dogmatics". The article points to Trubetskoy's perception of Harnack's critique of Orthodoxy, compares their understanding of the significance of historical research for philosophical and theological work, and their interpretation of the religious ideal of the kingdom of God.Part 4 outlines the main points of Trubetskoi's polemic with the German thinker - on the basis of the data from Correspondence, his article "Ethics and Dogmatics", and the major historical theological work of the philosopher, "Doctrine of the Logos in its History". The focus is on questions of Old Church Christology and the problem of the "Hellenization of Christianity," an argument related to the notion of the Jewish origin of Gnosticism. The author emphasizes the significant role of V. Solov'ev's personality and ideas in shaping Trubetskoi's attitude toward Harnack. In conclusion, general conclusions are made about the relationship between Trubetskoi's and Harnack's ideas and about the role of the reception of the German theologian's ideas in the formation of Trubetskoi's own position and the history of Russian religious thought as a whole.
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Nggadas, Deky Hidnas Yan. "Monotheisme Yahudi Kuno dan Doktrin Trinitas." JURNAL LUXNOS 4, no. 1 (February 12, 2021): 53–94. http://dx.doi.org/10.47304/jl.v4i1.123.
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Abstract: This study examines ancient Jewish monotheism and compares it with the doctrine of the trinity in the Bible, particularly in Paul's epistles (Ephesians) and the Gospel of John. Researchers used qualitative methods with an emphasis on biblical studies. Researchers conclude that triadic patterns are central to Paul's theology in Ephesians. On the other hand, from the point of view of the practice of worship and devotion, early Christianity seemed to be dominated by a binitarian or diadid pattern of worship (as Hurtado argues). Was the Holy Spirit worshiped in the worship practices and devotion of early Christianity? The evidence from the NT forces us to refrain from giving positive answers to this question. This does not mean that the Holy Spirit is not presented as God (cf. John 14-16; etc.), but that the objects of recipients of worship and devotion in the NT pages are dominated by the Father and the Son. This pattern of worship finds its background not in the Greco-Roman religions, but in ancient Jewish monotheism. From ancient Jewish monotheism too, we find reference to the Christology of divine identity which was so dominant in the NT.
Abstrak: Penelitian ini mengkaji tentang monoteisme Yahudi kuno dan membandingkannya dengan doktrin trinitas dalam Alkitab, khususnya dalam surat Paulus (Surat Efesus) dan juga Injil Yohanes. Peneliti menggunakan metode kualitatif dengan menitikberatkan pada kajian biblika. Peneliti menyimpulkan pola-pola triadik merupakan pusat teologi Paulus dalam Surat Efesus. Di sisi lain, dari segi praktik penyembahan dan devosinya, Kekristenan mula-mula tampaknya didominasi oleh pola penyembahan yang binitarian atau diadik (seperti argumentasi Hurtado). Apakah Roh Kudus disembah dalam praktik penyembahan dan devosi Kekristenan mula-mula? Bukti-bukti dari PB memaksa kita untuk menahan diri dalam memberikan jawaban positif terhadap pertanyaan ini. Hal ini tidak berarti bahwa Roh Kudus tidak dipresentasikan sebagai Allah (bnd. Yoh. 14-16; dll.), namun memang objek penerima penyembahan dan devosi dalam halaman-halaman PB didominasi oleh Bapa dan Anak. Pola penyembahan ini, mendapatkan latar belakangnya bukan dalam agama-agama Greco-Roman, melainkan dalam monotheisme Yahudi kuno. Dari monotheisme Yahudi kuno juga, kita mendapati acuan bagi Kristologi identitas ilahi yang sangat dominan dalam PB.
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Lee, Joseph Tse-Hei. "The Chinese Christology of T.C. Chao. By Yongtao Chen. (Theology and Mission in World Christianity, 3.) Pp. xv + 393. Leiden–Boston: Brill, 2017. €68 (paper). 978 90 04 322239 4." Journal of Ecclesiastical History 69, no. 2 (April 2018): 453–55. http://dx.doi.org/10.1017/s0022046917001956.
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Hutagalung, Boydo Rajiv Evan Duvano. "Implikasi Pemikiran Kristologi Logos dalam Bingkai Perspektif Teologi Proses terhadap Relasi Antar Agama." Indonesian Journal of Theology 3, no. 2 (May 1, 2016): 225–48. http://dx.doi.org/10.46567/ijt.v3i2.58.
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The fact that religious plurality has become a growing reality, especially in Indonesia, demands that every religion and their respective adherents reconsider basic doctrinal premises that stand in dismissive exclusivity toward other religions. The doctrine of Christology appears as one of Christianity’s frequently claimed bases, in support of the notion of Christianity’s superiority to other religions. One such Christology is that of “Logos Christology,” as developed in the prologue of John’s Gospel (John 1:1-18). In order to understand Christology in a more inclusive way, a deeper contextual consideration of the Johannine prologue also invites its reinterpretation from different perspectives. In this essay, I attempt to demonstrate the suitability of process theology for the task of a more inclusive conception of Logos Christology—one in which aspects of the process and of relation, rather than of substance, become most fundamental for comprehension of reality.
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Lima, Adriano Sousa. "Reino de Deus e missão no contexto do pluralismo religioso." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 271. http://dx.doi.org/10.20890/reflexus.v8i12.246.
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Resumo: O presente trabalho tem como objetivo refletir sobre os possíveis desafios para a prática missionária no contexto do pluralismo religioso. Ele procura identificar aproximações entre uma cristologia no pluralismo religioso, sem desvalorizar ou apagar a singularidade da perspectiva interna da fé cristã, segundo a qual Jesus Cristo permanece normativo para “o encontro com a realidade última”. Em termos epistemológicos, a teologia sofre deslocamentos em sua própria estrutura, é desconstruída e reconstruída no diálogo com seu tempo e lugar cultural. Se, por um lado, as teologias foram questionadas pelo pensamento contemporâneo, por outro lado (no momento atual) elas se confrontam com uma questão mais radical: o caráter central de Cristo, expressão primeira da fé salvadora, questionada pela pluralidade cultural e religiosa. Como anunciar o Deus de Jesus no mundo pluralista? O autor defende que o cristianismo atual é convidado a repensar seus paradigmas missionários a partir do pluralismo religioso contemporâneo. A metodologia utilizada é basicamente a pesquisa bibliográfica, em vista da elaboração de um estudo analítico-sintético. Palavras-chave: Missão. Cristologia. Reino de Deus. Pluralismo Religioso. Abstract: The aim of this paper is to reflect on the possible challenges to missionary practice in the context of religious pluralism. It seeks to identify similarities between christologies in the religious pluralism, without disparaging or effacing the uniqueness of the singularity of the Christian faith, according to which Jesus Christ remains normative for “the encounter with ultimate reality”. In epistemological terms, the structure of Theology has changed, and it has been deconstructed and reconstructed in its dialogue with their time and cultural place. Theologies have been questioned by contemporary thought and are also faced now with a more radical question: the central character of Christ, the primary expression of saving faith, questioned by cultural and religious plurality. How to announce the God of Jesus in a pluralistic world? The author argues that current Christianity is invited to rethink their missionary paradigms in the light of contemporary religious pluralism. The methodology used is basically bibliographic research so as to prepare an analytic-synthetic study. Keywords: Mission. Christology. Kingdom of God. Religious Pluralism.
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Collins, Adela Yarbro. "Psalms, Philippians 2:6-11, and the Origins of Christology." Biblical Interpretation 11, no. 3 (2003): 361–72. http://dx.doi.org/10.1163/156851503322566787.
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AbstractStudents of early Christianity recognized long ago that the canonical psalms of the Jewish Bible provided a framework of meaning in which the followers of Jesus could make sense of his crucifixion. This novel hermeneutic is evident in the allusions to the Psalms in the passion narrative of the Gospel according to Mark. It appears also in the Markan Jesus's explanation of the need for the Son of Man to suffer. Most students of the New Testament today understand Philippians 2:6-11 as a pre-Pauline hymn that was composed for early Christian worship. More recent studies suggest that it is exalted prose rather than poetry. The hypothesis of this article is that Paul composed it, either for worship or for the purposes of the argument of his letter to the Philippians. In doing so, he adapted a common social practice of the local culture. The "theologos" was an official in the organized worship of an ancient deity whose duty it was to compose brief speeches, sometimes in prose, sometimes in poetry, in honor of the deity. The organized worship of the emperor included such officials. Paul acted as a "theologos" in writing a brief speech in exalted prose honoring Jesus Christ, whom he had taught the Philippians to honor instead of the emperor.
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Haight, Roger. "Faith and Evolution: A Grace Filled Naturalism." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 52–54. http://dx.doi.org/10.56315/pscf3-21haight.
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FAITH AND EVOLUTION: A Grace Filled Naturalism by Roger Haight. Maryknoll, NY: Orbis Books, 2019. 241 pages. Paperback; $30.00. ISBN: 9781626983410. *Roger Haight is a Jesuit priest, theologian, and former president of the Catholic Theological Society of America. He is the author of numerous books and has taught at Jesuit graduate schools of theology in several locations around the world. In 2004, the Vatican's Congregation for the Doctrine of the Faith (CDF) barred Haight from teaching at the Jesuit Weston School of Theology in response to concerns about his book Jesus Symbol of God (1999). In 2009, the CDF barred him from writing on theology and forbade him to teach anywhere, including at non-Catholic institutions. In 2015, Haight was somewhat reinstated and when Faith and Evolution was published, he was Scholar in Residence at Union Theological Seminary in New York City. He is regarded as a pioneering theologian who insists that theology must be done in dialogue with the postmodern world. His experiences with censorship have led to widespread debate over how to handle controversial ideas within the Roman Catholic church. *The main presupposition of this book is that Christian theology must be developed from the findings of contemporary science in general and from the process of evolution in particular. In chapter one, Haight briefly summarizes five principles about our world that can be drawn from science. These principles include the following: (1) our universe is unimaginably large; (2) everything exists as constantly dynamic motion and change; (3) everything in motion is governed by layers of law and systems conditioned by randomness; (4) life is marked by conflict, predatory violence, suffering, and death; and (5) science is constantly revealing new dimensions of the universe. *Haight seeks to explain how the disciplines of science and theology relate to each other in chapter two. He begins by summarizing the four positions proposed by Ian Barbour which include conflict, independence, intersection (dialogue), and integration. After presenting several differences between scientific knowledge and faith knowledge, he concludes by suggesting that the independence model is the one that best describes the practices of most scientists and theologians. Any integration between the two disciplines can occur only within the mind of a person who is able to see things from different points of view, and entertain them together. *The next two chapters deal with creation theology: chapter three focuses on what we can "know" about God, and chapter four describes how God acts in an evolutionary world. Several theological conceptions of God are summarized in chapter four. These include the following: God is pure act of being (Thomas Aquinas), God is ground of being (Paul Tillich), God is serendipitous creativity (Gordon Kaufman), God is incomprehensible mystery (Karl Rahner), and God is transcendent presence (Thomas O'Meara). This last definition of God is the one that Haight latches on to, and he mainly refers to God as "creative Presence" throughout the rest of the book. While acknowledging that God is personal, he emphasizes that God is not a "big person in the sky," but a mysterious and loving presence within all material reality. He insists that all anthropomorphic language about God needs to be discarded as it not only misrepresents scientific knowledge but also offends religious sensibility. God is the "within" of all that exists which emphasizes God's immanence, but God is also "totally other than" created reality, which allows for God's transcendence. Haight's understanding of God is basically a form of panentheism, a term that he introduces in chapter three and then revisits in later chapters of the book. *Chapter four, entitled "Creation as Grace," attempts to answer the question of how God acts in an evolutionary world. Haight states that "one can preserve all the assertions of tradition without the mystifying notions of a supernatural order or interventions into the natural order by following the path laid out by creation theology" (p. xi). His answer to the question of how God acts in history is to be found in the classic notion of creatio continua, God's ongoing dynamic presence within all finite reality. God does not act as a secondary cause but works as the primary agent present to and sustaining the created world. This concept of God as creative Presence is then compared to the scriptural understanding of God as "Spirit," which Haight concedes is the most applicable way of talking about how God works in history. A third way that God acts in the world is then developed from a brief history of the theology of grace. These three sets of theological languages that include God's ongoing creation, the working of the Holy Spirit, and the operation of God's grace in people's lives are, according to Haight, different ways of referring to the same entity. *Chapter five examines the doctrine of original sin in light of evolution. Haight argues that this doctrine in its classic form contains serious problems and therefore needs to be discarded. The Genesis account of Adam and Eve is nothing more than an etiological myth which has no historical basis. Consequently, "when original sin becomes unsteady, the whole doctrine of salvation in terms of redemption begins to wobble" (p. 121). Human beings have not "fallen" and, even though they retain the influences of past stages of evolution, they cannot be born sinful. While Haight admits that humans are sinners, the sins that we commit are nothing more than social sins derived from our participation in sinful institutions that are a part of our evolutionary heritage. It is these sinful social structures that are primarily responsible for corrupting our moral sensibility, rather than some innate propensity to sin. *The person of Jesus Christ and the doctrine of Christology are the subjects of chapters six and seven respectively. Haight introduces chapter six by contrasting the different ways of interpreting Jesus of Nazareth that are presented by Marcus Borg and N. T. Wright. He obviously sides with Borg's perspective as he suggests that one should think about Jesus as simply a "parable of God." Jesus was not an intervention of God in history, but a human representative of God who was "sustained from within by the Presence of the creator God in a way analogous to all creatures and especially human beings" (p. 202). While Haight admits that God was present within Jesus in a unique and more intense way, this same God can also be more powerfully present in others, making them in some measure true revelations of the divine Presence. Jesus provides salvation by "revealing God" and, although this particular revelation of God is meant for all humankind, it does not exclude the likelihood of similar kinds of revelation within other religious traditions. *The last chapter of the book, chapter eight, is a response to the question of what we can hope for in an evolutionary worldview. Haight discusses the following possibilities: faith in a creator-finisher God who injects purpose into the process of the universe, hope for a cosmic preservation of the value and integrity of being, hope for a restoration of meaning relative to innocent suffering, and hope for the preservation of the human person and personal resurrection. He describes resurrection as a passing out of materiality into the sphere of God that transcends the finite world, or in other words, eternal union with God. The resurrection of Jesus was not a historical event, but a spiritual conviction developed by his followers after his death. It was this "Easter experience" which became the basis for the written witness to the resurrection of Jesus that is recorded in the New Testament. In death, Jesus was "received into God's power of life; he did not cease to exist as a person, but lives within the sphere of God" (p. 179). Our hope for an analogous form of personal resurrection ultimately comes down to faith in a creator God who is the "lover and finisher of finite existence." *For whom then is this book written? As stated in the preface to the book, it is not written for scientists, as one will learn very little actual science from its pages. Haight writes that he is mainly addressing Christians who are affected by our present scientific culture and who do not know how to either process their Christian faith in this context or call it into question. However, most of those who fall into this category will likely have difficulty understanding the ideas that are presented in the book without some type of graduate-level training in theology. The book appears to be written primarily for like-minded theologians who are associated with the more liberal wing of the Roman Catholic church. (Many of the footnotes in the book cite publications written by fellow Catholic priests such as Teilhard de Chardin, John Haught, Hans Jung, Karl Rahner, Edward Schillebeeckx, and William Stoeger.) *While Haight's main purpose for writing this book is admirable, it is doubtful that many outside of academia will take the time and put in the effort that is needed to read it and actually understand it. Christians with more conservative, biblically based faith commitments should probably bypass it altogether, as there is very little, if any, orthodox Christianity that is upheld within its pages. *Reviewed by J. David Holland, Clinical Instructor, Department of Biology, University of Illinois at Springfield, Springfield, IL 62703.
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Cuvillier, Elian. "“Jacques” et “Paul” en débat L’épître de Jacques et la tradition paulinienne (Jc 2 : 14-26//Ep 2 : 8-10, 2 Tm 1 : 9 et Tt 3 : 5.8b)." Novum Testamentum 53, no. 3 (2011): 273–91. http://dx.doi.org/10.1163/156853611x542111.
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AbstractFrom a comparison of Jas 2 : 14-26 with Rom 4-5, Gal 2-3 and Phil 3, it can be concluded that James had knowledge of the Pauline epistles. Nevertheless, we can note some significant differences, which lead us to believe that Jas 2 : 14-26 is a dialogue with Pauline Christians of the second generation. A comparison with Eph 2 : 8-10, 2 Tim 1 : 9 and Titus 3 : 5b-8 confirms this hypothesis. The epistle of James is probably the work of the leader of a Judeo-Christian community who, at a time when Judeo-Christianism was trying to join the main Church, was negotiating membership. He was doing this without compromising his beliefs, particularly when he noted certain deviations within the communities which were influenced by Pauline theology. As a conclusion to this analysis, some thoughts are put forward concerning the christology of James, which is more sophisticated than is usually thought.
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Beall, Jc. "Christ – A Contradiction: A Defense of Contradictory Christology." Journal of Analytic Theology 7 (July 19, 2019): 400–433. http://dx.doi.org/10.12978/jat.2019-7.090202010411.
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The fundamental problem of Christology (as Richard Cross famously coined it) is the apparent contradiction of Christ as recorded at Chalcedon. Christ is human (with everything entailed thereby) and Christ is divine (with everything entailed thereby). Being divine entails (among many other of God’s properties) being immutable. Being human entails (among many other of our essential properties) being mutable. Were Christ two different persons (viz., a human person, a divine person) there’d be no apparent contradiction. But Chalcedon rules as much out. Were Christ only partly human or only partly divine there’d be no apparent contradiction. But Chalcedon rules as much out. Were the very meaning of ‘mutable’ and/or ‘immutable’ (or other such predicates) other than what they are, there’d be no apparent contradiction. But the meaning is what it is, and changing the meaning of our terms to avoid the apparent contradiction of Christ is an apparent flight from reality.What, in the end, is the explanation of the apparent contradiction of Christ? Theologians and philosophers have long advanced many consistency-seeking answers, all of which increase the metaphysical or semantical complexity of the otherwise strikingly simple but radical core of Christianity’s GodMan. In this paper, I put the simplest explanation on the theological table: namely, Christ appears to be contradictory because Christ is contradictory (i.e., some predicate is both true and false of Christ, and hence some logical contradiction is true of Christ). This explanation may sound complicated to the many who are steeped in the mainstream account of logic according to which logic precludes the possibility of true contradictions. But the mainstream account of logic can and should be rejected. Ridding theology of the dogma of mainstream logic illuminates the simple though striking explanation of the apparent contradiction of Christ — namely, that Christ is a contradictory being. Just as the simplest explanation to the apparent roundness of the earth has earned due acceptance, so too should the simplest explanation of the apparent contradiction of Christ.
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Grzywaczewski, Józef. "Sobór chalcedoński. Kontekst historyczny, teologiczny, następstwa." Vox Patrum 58 (December 15, 2012): 137–79. http://dx.doi.org/10.31743/vp.4072.
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The article presents the Council of Chalcedon; its theological and historical context and its consequences. The author starts with the theological context of this Council. In that time the question of relation between humanity and divinity in Christ was discussed. Apollinarius of Laodicea taught that in the person of Christ there were two elements: the Logos and the body. The Logos replaced the soul. He propagated the formula mia physis tou theou logou sesarkomene. Others theologians were not agree with his opinion. Generally, there were two theological schools which worked on this matter: school of Alexandria and of Antioch. In the first one, the Christ was seen especially as God who became man. In the second one, He was seen as the man who was God’s Son. With other words, in Alexandria the starting point of reflection was the Divinity of Christ. In Antioch the starting of reflection was His humanity. The author mentioned Eutyches whose ideas on Christology produced a lot of trouble. In such a context, the Council of Chalcedon was organized (451). It was the proposal of Emperor Marcjan. The Council, after having condemned Eutyches and Dioskur of Alexandria because of their position on theological matter, proclaimed a new definition of the catholic faith. The base of this definition was the Letter of Pope Leo the Great Ad Flavianum. The most important point of this definition was the statement that Divinity and humanity meet in Christ, and both form one person. Such a declaration seems to be clear, but it did not satisfy Greek theologians. They did not want to accept the formula two natures (duo physeis) in one person, because in their opinion it signifies a separation between the Divinity and the humanity of Christ. They preferred to speak about mia physis tou Theou Logou sesarkomene. Surely, by the term physis they did not understand nature, but a being. While saying mia physis they did not mean one nature, but one being. In their conception, Jesus Christ was a Being in which met Divinity and humanity. Many theologians were suspicious of the term person (prosopon); they supposed that it had a modalistic meaning. The main opinion of Modalists is: there is only One God who appears sometimes as Father, sometimes as Son, sometime as Holy Spirit. There were also other reasons of contesting the definition of Chalcedon. It was known that that this definition was imposed by the Greek emperor, influenced by the Bishop of Rome (Pope). Many theologians, especially in monastic milieu, did not want to accept the intervention of the civil authorities in religious matter. They did not have a very good opinion about Latin theology. In the fifth century there were some anti-Hellenic tendencies in the eastern part of the Empire. Many Oriental theologians rejected the definition of Chalcedon because it was „a formula of Rom and Constantinople”. In such circumstances, a lot of Christians separated themselves from the Catholic Church, forming Monophysite Churches. Those who remained in unity with Rome and Constantinople, keeping the definition of Chalcedon, were called Melchites. Another problem was the canon 28, which gave some privileges to the bishop see of Constantinople. Pope Leo the Great did not approve this canon. Anti-Hellenic tendencies were so strong that in the time of Islamic invasions the people of Palestine, Syria, and Egypt welcomed Arabic soldiers as liberators from Byzantine domination. It is to be said that Arabic authorities, after having taken power in a country, were friendly towards Monophysites and persecuted Melchites. So, the contestation of the definition of Chalcedon prepared the ground for the victory of Islam in the East. The article is ended by an observation of a French theologian Joseph Moingt: declaration that Divinity and humanity make union the person of Jesus Christ produced division not only in the Church, but also in the Roman Empire. This is one of great paradoxes in the history of Christianity.
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Giostra, Alessandro. "Stanley Jaki: Science and Faith in a Realist Perspective." Perspectives on Science and Christian Faith 74, no. 1 (March 2022): 59–61. http://dx.doi.org/10.56315/pscf3-22giostra.
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STANLEY JAKI: Science and Faith in a Realist Perspective by Alessandro Giostra. Rome, Italy: IF Press, 2019. 144 pages. Paperback; $24.24. ISBN: 9788867881857. *The subject of this short introduction--Father Stanley L. Jaki (1924–2009), a giant in the world of science and religion--is more important than this book's contents, a collection of conference papers and articles published between 2015 and 2019. *Readers of this journal should recognize Jaki, a Benedictine priest with doctorates in theology and physics, 1975–1976 Gifford lecturer, 1987 Templeton Prize winner, and professor at Seton Hall University, for his prolific, valuable work in the history of the relations between theology and science. He sharply contrasted Christian and non-Christian/scientific cosmologies and unfortunately, often slipped into polemics and apologetics. The title of Stacy Trasanco's 2014 examination of his work, Science Was Born of Christianity, captures Jaki's key thesis. Science in non-Christian cultures was, in Jaki's (in)famous and frequent characterizations, "stillborn" and a "failure" (e.g., see Giostra, pp. 99, 113). Incidentally, Giostra seems unaware that various Protestant scholars shared Jaki's key thesis and arguments. *The Introduction begins with a quotation from Jaki that so-called conflicts between science and religion "must be seen against objective reality, which alone has the power to unmask illusions." Jaki continued, "There may be clashes between science and religion, or rather between some religionists and some scientists, but no irresolvable fundamental conflict" (p. 15). *This raises two other crucial aspects of Jaki's approach: his realist epistemology and his claim that, properly understood, science and Christian theology cannot be in conflict. Why? Because what Jaki opposed was not science itself--which he saw as specific knowledge of the physical world that was quantifiable and mathematically expressible--but ideologies that were attached to science in the eighteenth and nineteenth centuries, that is, materialism, naturalism, reductionism, positivism, pantheism, and atheism. *For Jaki, the real problem for Christian approaches to the natural world was the scientism which dismissed theology, especially Catholicism, as superstition, dogmatism, and delusion. Jaki followed the groundbreaking work of Pierre Duhem in arguing that the impetus theory of the fourteenth-century philosopher John Buridan was the first sign of the principle of inertia, the first law of Newtonian physics. One of the foundational shifts in the birth of a new "revolutionary" science in the Christian West was a post-Aristotelian understanding of bodies in motion (both uniform and uniformly accelerating: see chapter three for more details). *The first chapter is a bio- and bibliographical essay by an admiring Antonio Colombo that traces and situates Jaki the historian as a man of both science and faith. Chapter two lays out Jaki's critical realism and theses about the history of science and theology, in contrast to scientisms past and present that claim scientific reason as the sole trustworthy route to legitimate knowledge. The roles played by the doctrine of creation ex nihilo and the Christology of the pre-existent Logos in Jaki's cosmological thinking are also outlined. *Many readers will be most interested in the third chapter which surveys Jaki's writing about the notorious case of Galileo, condemned by the church in 1633 for defending Copernicus. Jaki detected scientific and theological errors in the positions of both Galileo and the church. For instance, Galileo did not provide proof of the motion of the earth around the sun. Nor did the church understand errors in Aristotelian science. Galileo was right, however, in arguing that the Bible's purpose was not to convey scientific knowledge; while the church's rejection of heliocentric cosmology was correct, given the dearth of convincing evidence for it. *Chapter four is of wider interest than its title, "The Errors of Hegelian Idealism," might suggest. Jaki's belief that only Christian theology could give birth to the exact sciences is reviewed, along with his rejection of conflict and concord models of faith and science. His critiques of Hegelian and Marxist views of the world are thoughtfully discussed. *Jaki was unrelentingly hostile to all types of pantheism, and Plato was the most influential purveyor of that erroneous philosophy. Chapter five outlines Jaki's objections to Platonism, as well as to Plotinus's view of the universe as an emanation from an utterly transcendent One, and to Giordano Bruno's neo-Platonic animism and Hermeticism. *Jaki's interpretation of medieval Islamic cosmologists is the subject of the fifth chapter, in which the Qur'an, Averroes, and Avicenna are examined and found wanting. Monotheism by itself could not lead to science. Incorrect theology blinded those without an understanding of the world as God's creation or of Christ as Word and Savior from seeing scientific truth. This chapter is curious in several respects. On page 98, Giostra equates Christ as the only begotten Son with Jesus as the only "emanation from the Father." Emanationism is a Gnostic, Manichaean, and neo-Platonic concept; it is not, to my knowledge, part of orthodox Catholic Trinitarian discourse. On pages 101–2, the presence of astrology in the Qur'an disqualifies it as an ancestor of modern science. But astrology then was not yet divorced from astronomy. Astrological/astronomical imagery and terminology were integral to ancient cosmologies and apocalypses, including Jewish, Christian, and Muslim ones. Lastly, pages 104–5 feature quotations in untranslated Latin. *Chapter seven is a review of the 2016 edition of Jaki's Science and Creation; this is one more example of content repeated elsewhere in the book. "Benedict XVI and the limits of scientific learning" is the eighth and final chapter. The former pope is presented as a Jaki-like thinker in his views of science and faith. Strangely, Benedict does not cite Jaki; this absense weakens Giostra's case somewhat. *Jaki--whose faith was shaped by the eminent French theologian and historian of medieval thought, Etienne Gilson--was a diehard Roman Catholic, wary of Protestant thought, defender of priestly celibacy and of the ineligibility of women for ordination. On the other hand, his study of both Duhem and Gilson probably sensitized Jaki to ideological claims made by scientists. *As a historian of science, Jaki was meticulous and comprehensive in his research with primary documents. His interpretations of historical texts were as confident and swaggering as his critiques of scientists and scientism were withering. Among Jaki's more interesting and helpful contributions to scholarship are his translations and annotations of such important primary texts as Johann Heinrich Lambert's Cosmological Letters (1976), Immanuel Kant's Universal Natural History and Theory of the Heavens (1981), and Bruno's The Ash Wednesday Supper (1984). *Personally, I have found much of value in Jaki's The Relevance of Physics (1966); Brain, Mind and Computers (1969); The Paradox of Olbers' Paradox (1969); The Milky Way (1972); Planets and Planetarians (1978); The Road of Science and the Ways to God (1978); Cosmos and Creator (1980); Genesis 1 through the Ages (1998); The Savior of Science (2000); Giordano Bruno: A Martyr of Science? (2000); Galileo Lessons (2001); Questions on Science and Religion (2004); The Mirage of Conflict between Science and Religion (2009); and the second enlarged edition of his 1974 book, Science and Creation: From Eternal Cycles to an Oscillating Universe (2016). *Jaki also published studies of figures whose life and work most impressed him personally. These include three books (1984, 1988, 1991) on the Catholic physicist and historian of cosmology, Pierre Duhem, author of the ten-volume Système du Monde, and studies of English converts to Catholicism, John Henry, Cardinal Newman (2001, 2004, 2007) and G. K. Chesterton (1986, new ed., 2001). *Among Jaki's books not mentioned by Giostra but of interest to readers of this journal are The Origin of Science and the Science of its Origin (1979), Angels, Apes, and Men (1988), and Miracles and Physics (2004). For a complete Jaki bibliography, see http://www.sljaki.com/. *No translator is identified in the book under review; my guess is that Giostra, an Italian, was writing in English. Although generally clear and correct, the book contains enough small errors and infelicities to suggest that the services of a professional translator were not used. Not counting blank, title, and contents pages, this book has but 128 pages, including lots of block quotations. *For those unfamiliar with Jaki's work and not too interested in detailed studies in the history and philosophy of science and religion, this introduction is a decent start--and perhaps an end point as well. I strongly encourage curious readers to consult Jaki's own books, including his intellectual autobiography A Mind's Matter (2002). For other scholarly English-language perspectives on his work, see Paul Haffner, Creation and Scientific Creativity: A Study in the Thought of S. L. Jaki (2nd ed., 2009); Science and Orthodoxy [special issue of the Saint Austin Review on Jaki], vol. 14, no. 3 (2014); and Paul Carr and Paul Arveson, eds., Stanley Jaki Foundation International Congress 2015 (2020). *Reviewed by Paul Fayter, a retired pastor and historian of Victorian science and theology, who lives in Hamilton, Ontario.
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Agboada, Edward. "Eschatological Christology in African Christianity: A Reflection on Relevance and Implication." E-Journal of Humanities, Arts and Social Sciences, November 9, 2022, 539–47. http://dx.doi.org/10.38159/ehass.20223122.
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Eschatological Christology in African Christianity is an attempt to appreciate the concept of eschatology (beliefs about death, judgement and the final destiny of individual souls and humankind) in African Christianity and decipher its significance and/or implication. The objective is to understand the complexities of sociocultural and religious factors that inform the definitions and meaning of the concepts in the theological reflection of African Christianity. Eschatological Christology in African Christianity is therefore concerned with how African Christianity in its unique religious context understands and interprets biblical prophecies about the “End Times” and the assertion of Jesus’s distinctive “status”, about his relationship with the Father, divinity and humanity. It is therefore reflective of the repositories of religious and theological reflections from Africa’s rich cultural and religious cosmology as well as already existing and available Western Christian theological Christopraxis. Keywords: Eschatological, Christology, Christopraxis, Theology, Christianity
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Gathogo, Julius. "Reconstructive Hermeneutics in African Christology." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2660.
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The article sets out to demonstrate African reconstructive Christology as the seventhChristological trend in African Christianity. Considering that African theology is kerygmatically universal, but theologically provincial, the study shows that Christology in our contemporary Africa can be best understood by retracing it from the early Christologicalcontroversies through to the present times. Certainly, African Christology in the 21st century is dominated by calls for contextualisation, indigenisation, rebirth, inculturation,renewal, rejuvenation, renaissance and reconstruction. To this end, the article endeavours todemonstrate that Christ, the ideal reconstructionist, the one who broke the cultural codes of his time in order to reconstruct the society, is the relevant model to our contemporary world.The article draws its theoretical framework from the works of Jesse Mugambi, Kä Mana,and Wachege, amongst other proponents of reconstructive motif in African theology. In its methodology, the article first attempts to identify some early Christological developments through to the contemporary trends. It subsequently attempts a survey of the six Christologicaltrends of the 20th century; that is a Christological trend that commits itself to interpreting and adapting Christology to modern mentality and situation; Christologies geared exclusively to thehistorical Jesus; Christology that tends to uphold the Trinitarian theology; Christologies based on the proclaimed Christ and the historical Jesus; Asian Christologies of inculturation and liberation;and African Christologies of inculturation and liberation. Afterwards, it analyses Christological trends of the 21st century where a seventh dimension, African reconstructive Christology, has become the norm. In so doing, the article builds on the premise that the primary task of African Christology today is restoration.
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Beyers, Jaco. "Teologie van godsdienste: ’n Perspektief op die verhouding tussen Christendom en Tradisionele Afrika Godsdienste." HTS Teologiese Studies / Theological Studies 62, no. 2 (September 17, 2006). http://dx.doi.org/10.4102/hts.v62i2.368.
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Theology of Religions: A perspective on the relationship between Christianity and the Traditional African ReligionIn this discussion the relationship between Christianity and the Traditional African Religion is critically evaluated. The relationship is viewed from the perspective of the understanding of revelation and from the understanding of divinity. The possibility of a true African Christology is investigated and the understanding of sin and redemption from an African perspective is highlighted. The goal of the article is to identify important elements in the dialogue when bringing the gospel to people belonging to the Traditional African Religion.
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Ahaligah, Aidan Kwame. "Mother-Tongue Theology: Akan Christian Christological Re-interpretations." Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal, July 15, 2020, 10–18. http://dx.doi.org/10.38159/pecanep.2020071.
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The importance of the mother tongue in the planting and growth of African Christianity has been stressed by scholars such as Lamin Sanneh and Kwame Bediako. Bediako, for instance, states that “the ability to hear in one’s language and to express in one’s language one’s response to the message which one receives, must lie at the heart of all authentic religious encounters with the divine realm.” The paper discusses how the translation of the Bible and the use of the mother-tongue—has facilitated the production of new theological idioms by Akan Pentecostals/Charismatics in particular and Christians in general. Particularly, the paper discusses how the use of the mother-tongue has contributed to the re-interpretation of classical theological concepts such as Christology. Christ as an Ancestor and Christ as Healer-Duyefo is among the topics to be discussed in this paper. Keywords: Mother-Tongue Hermeneutics, Akan, African Christology, Pentecostal-Charismatic, Translation, Gospel.
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Boaheng, Isaac. "A Christological Reflection on Papa Yaw Johnson’s “Fa wo ntoma bɛbɔ me deɛ ano”." Journal of Mother-Tongue Biblical Hermeneutics and Theology, October 24, 2022, 57–70. http://dx.doi.org/10.38159/motbit.2022432.
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Africans express most of their religious beliefs in oral and symbolic forms. Music is one of the major sources of African theology and traditional wisdom. As the church in Africa strives to decolonize the Christian faith, African theologians must explore various means by which oral and symbolic theologies can contribute to the overall theology of the church. The present paper contributes to this theological exploration by examining key socioreligious ideas embedded in Papa Yaw Johnson’s “Fa wo ntoma bɛbɔ me deɛ ano”, a popular Ghanaian dirge. This paper used a literary analysis research approach to analyze the selected dirge. It began with the general concept of death and continued to consider dirges in the context of Ghanaian funerals. After offering a socio-linguistic analysis of the dirge, the paper offered a Christological reflection based on two key thematic areas: Nkwamafoɔ Christology and Nyansaboakwa Christology. The main thesis of the paper is that Jesus, through his life, ministry, death and resurrection, has reversed Adam’s actions that placed humanity under the power of sin and death. Therefore, with Christ at the centre of life, one should not fear (physical) death. Keywords: Africa, Christianity, Dirge, Eschatology, Ghana
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Rumbay, Christar Arstilo, and Halim Wiryadinata. "AN EXPLORATION TO CHRISTIANITY TEACHING CONCERNING PENAL MEDIATION OF CRIMINAL PROCEDURE LAW IN INDONESIA." Justitia et Pax 37, no. 2 (November 1, 2021). http://dx.doi.org/10.24002/jep.v37i2.3654.
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Civil court justice shares the nature of mediation as part of litigation process. However, criminal procedure code does not accommodate penal mediation by litigation and non-litigation process. Therefore, penal mediation is considered as an Alternative Dispute Resolution in criminal law. This article attempts to build conversation between jurisprudence and theology, especially speaking the nature of mediatorship of Christian teaching that could be considered as beneficial donates for future penal mediation in criminal law in Indonesia. This research is qualitative work. Literatures, articles, books and related references will receive attention. In conclusion, penal mediation applies to litigation and non-litigation tract, the state should conduct its implementation, modern law maintains its legacy, Christology serves the initiation, and penal mediation pursues restorative justice.
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Łydka, Władysław. "The Need and Ways of Integration in Christology." Studia Theologica Varsaviensia, December 31, 2020, 279–95. http://dx.doi.org/10.21697/stv.7775.
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&. e need for multiple integration in Christology as well as the Christologicalcorrelation of all theology must not raise any doubts nowadays. As we haveseen, this is supported by the clear indications of the last Council as well as bythe multiple tendencies that can be seen in the post-conciliar renewal of theology.e Christological correlation of theology profoundly corresponds notonly to its unity, but also to its return to biblical sources, to apostolic traditionand its kerygmatic character, the proclamation of the mystery of salvation andthe call to faith. Similarly, the systematic integration of Christology itself, thegreater link between biblical and speculative Christology and the mystery of theIncarnation and the mystery of Redemption allow it be possible to make fromthe mystery of Christ the central theme of the entire lecture on dogmatic theologyand, more importantly, to show Christ and his salvific works as eternallyliving and highest value in which we are involved and to which we are to makea full consecration. e integration of the different directions of Christologybetter reflects the unfathomable richness of the revealed truth about Christand the history of constant efforts of Christian thought to penetrate this truthmost deeply. It also takes into account the specific circumstances that haveled to the gradual clarification of the various aspects of the mystery of Christin dogmatic definitions. Finally, it emphasises the fact that one and the sameChristian faith has been expressed over the centuries in different traditions in theEast and West, and that there has almost always been a variety of theologicalapproaches to one and the same Christological dogma. erefore, such an integrationof Christology is of great importance for the preparation of ecumenicaldialogue and the proper exposition of the problems of theological pluralism andreinterpretation of dogmas.3. However, it is difficult to find any ideal way to achieve this correlation and integration.Attempts made so far show many different possibilities, each of which has its advantages and disadvantages. As for the Christological correlationof the whole theology, especially the dogmatic, one can take Christology – thescience, the work and Christ Himself – as the starting point for the lectureof all other theological treatises because the whole salvific economy of God wasrevealed to us fully only in the mystery of Christ. It is also possible, followingthe traditional dogmatic system, to consider Christology as a central theologicaltreatise and to show that the whole revelation of God and the history of salvationwere directed towards Christ, that in him they found their full realisation,and that the further history of salvation in the Church in the world until thesecond coming of the Lord is the continuation of Christ’s salvific work andderives its meaning and effectiveness from the mystery of the Incarnation andRedemption. e systematic integration of Christology itself can also take ondifferent forms. It is possible to move from Christ’s work, His words and deedsto His person, or from Christ’s person to His work. In other words, it is possibleto begin by showing what Christ has done, and then analyse who he was, or viceversa. e first way is probably more in line with the biblical phenomenologicalcharacter of the latest approaches to Christology. e second follows the lineof traditional concepts.Integration in the historical direction can also be carried out in differentways. e prospective method recommended by the Council can be adopted,i.e. to show the gradual development of the revelation of the mystery of Christin St. and N. e Testament and the development of an awareness of faith in thismystery in the history of the Church up to the present day, the formation of differenttraditions and many theological approaches, while preserving the essentialidentity of faith, is precise where necessary in symbols of faith and dogmaticdefinitions. It is also possible to use a more traditional retrospective method,i.e. to present today’s awareness of the Church’s faith in the mystery of Christwith various theological controversies and emerging problems, and, going backthrough centuries of Church tradition and the development of theological thought,to show the whole historical-biblical background of Christian Christology. iswill prove its identity and at the same time its constant development and richnessof views. us, theologians, lecturers and textbook authors have differentpossibilities to implement the postulates of correlation and integration. elack of one ready-made model in this field as a result of the ongoing processof post-conciliar renewal of the entire theology sometimes gives rise to someanxiety. However, it is a creative anxiety, protecting against routine and ossification.is situation makes it necessary to rethink and adapt the lectures on thecentral mystery of Christianity to the current conditions and needs of the listenersin order to revive their faith and commitment to the salvific work of Christ.
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Magezi, Vhumani, and Christopher Magezi. "The immanence and transcendence of God in Adamic incarnational Christology: An African ethical reflection for the public." Verbum et Ecclesia 37, no. 1 (March 31, 2016). http://dx.doi.org/10.4102/ve.v37i1.1541.
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This article argues that the transcendence and immanence of God amplified in Christ should influence African believers� private and public ethics. It accomplishes this by engaging transcendence and immanence of God in the traditional African worldview. The African traditional worldview in many respects believes the transcendent God whose immanence is mediated by lesser spiritual intermediary powers. In responding to this view of God�s transcendence and immanence, we discuss the amplified transcendence and immanence of God in the Adamic incarnational Christological model. This model argues that in the incarnation, God�s transcendence and immanence is amplified by his assumption of our human mode of existence as the New Adam for our redemption. That is, even though God has always been transcendent and present within his creation before the incarnation, his immanence within humanity is amplified by God becoming man in and through Jesus Christ as the New Adam. The ascension of Jesus Christ does not diminish God�s presence within Christians. God continues to have his personal presence within believers through the dynamic presence of the Holy Spirit among them. The transcendence and immanence of God (amplified in Christ) therefore is brought to bear in the private and public ethics of Christians. In contrast to the limited immanence of human beings, God�s immanence is infinite. That is, there is nothing human beings can do which is outside of God�s reach and knowledge. It is from this perspective that African Christians are encouraged to live lives conscious of the infinite-immanent God, who sees both their private and public lives. The private and public life of believers should resemble God�s character and behaviour demonstrated by Jesus Christ, God incarnate, in his earthly ministry. Thus, the transcendence and immanence of God amplified in Christ influences African believers to live as the true ambassadors of Christ who exhibit exemplary ethical behaviour within the public sphere. The article reflects on the role of theological ethics in informing public ethics. As such it is theologically intradisciplinary but focusing on intertheological disciplines and their relationship to public space regarding ethics. It seeks to engage and influence public ethical behaviour in a context corruption and disregard of other human beings� entitlements.Intradisciplinary and/or interdisciplinary implications: The article challenges the privatisation of Christianity to take a public role in order to influence the public. This approach contributes to shifting African Christians from being passive in the context of unethical behaviours to being active agents who influence the public. As such, it contributes to public, practical theology and public ethics.
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Basas, Allan. "Inculturation: An Ongoing Drama of Faith-Culture Dialogue." Scientia - The International Journal on the Liberal Arts 9, no. 1 (March 30, 2020). http://dx.doi.org/10.57106/scientia.v9i1.115.
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Inculturation emerged as a result of paradigm shifts in the missionary outlook of the Church necessitated by a heightened sense of culture, especially the plurality of cultures. This outlook saw culture as a tool for the transmission of the Gospel message to different frontiers. In view of this, dialogue with culture has passed from being an exception to the rule to becoming normative. Inculturation is a complex process, which must be undertaken gradually and critically. Overall, it aims to incarnate the Gospel in every culture by maintaining a healthy balance between tradition and progress. In this paper, the method of inculturation that is highlighted is the one developed by Charles Kraft and Anscar Chupungco known as “dynamic equivalence,” which seeks to build a “communicational bridge” between the Gospel message and human experience. This paper, therefore, embarks upon the discussion of faith-culture dialogue, keeping in mind Church’s efforts to proclaim the message of the Gospel: first, by first tracing the historical development of Inculturation, highlighting the Church’s disposition towards faith culture dialogue; second, by discussing the nature and dynamics of inculturation, focusing on its essential characteristics; and lastly, delineating the process of inculturation, which underscores dynamic equivalence as method.
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