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Biriukov, Dmitry. "Ancient Natural Philosophy in Byzantine Christology: The Issue of Penetration of Fire into Iron." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 305–15. http://dx.doi.org/10.15688/jvolsu4.2019.6.24.
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Introduction. The author shows how the Stoic principle of total blending of physical bodies finds its refraction in the Byzantine Christological teachings on the example of penetration of fire into iron. According to the Stoics, total blending occurs when one body accepts certain qualities of the other, however, remaining themselves, or both mixed bodies acquire qualities of each other preserving their natures. Analysis. The author asserts that Origen’s use of the example of iron incandesced by fire turned out to be paradigmatic for the subsequent Christian literature, and influenced the formation of two directions of using this example at once: in Christological context, as well as to describe deification of man. Further, the author addresses to Christological problematics and claims that using the incandesced iron example in Byzantium literature in properly Christological context began with Apollinarius of Laodicea. The paper also investigates the specificity of the refraction of this example in Christological perspective in (Ps.-) Basil of Caesarea, Theodoret of Cyrus, Cyril of Alexandria, Severus of Antioch, John of Damascus, and Corpus Leontianum. Results. In this context, the author pays special attention to the discrepancy between John Damascus and Leontius of Jerusalem regarding the issue of the complexity of Christ’s hypostasis. The researcher clarifies prerequisites of this discrepancy.
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Lessa do Espírito Santo, Magno. "Cristo como exemplo: uma análise do Hino Cristológico de Filipenses." Vox Scripturae Revista Teológica Internacional XXIII, no. 2 (October 2, 2015): 77–99. http://dx.doi.org/10.25188/flt-voxscript(eissn2447-7443)vxxiii.n2.p77-99.mles.
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Schiøler, Aage. "Det hele menneske og en kristologisk funderet forsynstanke: Om brugen af “Sjæl” og “Støv” i to grundtvigsalmer." Grundtvig-Studier 57, no. 1 (January 1, 2006): 15–52. http://dx.doi.org/10.7146/grs.v57i1.16491.
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Det hele menneske og en kristologisk funderet forsynstanke: Om brugen af “Sjæl” og “Støv” i to grundtvigsalmer[The whole human being and a Christologically based belief in providence: On the use of “Soul” and “Dust” in two of Grundtvig’s hymns]By Aage SchiølerThe reading of two of Grundtvig’s hymns, one much used and one less known, uncovers the influence of Old Testament material on his ideas of basic human conditions and on the wording of Christological dynamics within his notions about Divine Providence. First, the use of “Soul” and “Dust” is briefly surveyed. Then the hymns are analysed in order to clarify the impact of the terms on Christology as the crucial element determining the subject-matter of his view on Divine Providence. The outcome of the analysis is that only through inclusion of the existence of the individual person into the destiny of Christ as our equal and brother in life, death and resurrection, the hard questions posed by human existence can be challenged by reference to a God characterized by omnipotence, omniscience, and supreme goodness.The omission of this Christological element, which in Grundtvig’s context is presented through the Preaching of the Gospel, granted the individual through Baptism, and continually maintained through The Lords Supper, would leave Divine Providence as idle talk or mere chance. Finally a modification of the concept of complementarity is used as a means to clarify the term Christian Hope as the liberating potentiality in Grundtvig’s ideas about Divine Providence.
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Sabau, Gelu. "Le modèle sotériologique et l’histoire de la doctrine valentinienne. Une évaluation critique de la thèse d’Einar Thomassen." Vigiliae Christianae 68, no. 2 (April 3, 2014): 119–54. http://dx.doi.org/10.1163/15700720-12341161.
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Abstract This article is a critical evaluation of Einar Thomassen’s thesis, according to which the Valentinian doctrine evolves from the Eastern to the Western school. E. Thomassen starts his classfication from the classical separation of Valentinism in two schools – Eastern and Western – and he traces the evolution of the Valentinian doctrine, relying on the extant historical testimonies and also, on the inner logic of the Christological doctrine’s evolution from one spiritual nature of the Saviour to his double nature (spiritual and psychical). In this article I tried to question E. Thomassen’s thesis of the two christological and soteriological models, through a comparative analysis of direct and indirect sources. I tried to show that such a perspective over the Valentinian doctrine’s evolution is difficult to maintain if we are to abandon the heresiologists’ assumptions (specially those of Irenaeus of Lyon) on Valentinism.
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Parzych-Blakiewicz, Katarzyna. "Man in the “Splendour of Divinity.” The Hagiological Interpretation of “spousal love” in line with John Paul II’s Theology of the Body." Teologia w Polsce 14, no. 1 (September 25, 2020): 89–102. http://dx.doi.org/10.31743/twp.2020.14.1.05.
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The article presents the theological interpretation of the phenomenon of spousal love in terms of examining its correlations with the call to holiness. This study belongs to the field of hagiological research aiming at developing a new concept that defines arguments in the Church’s strategy concerning the defence of every human life. The analysis concerns the statements and philosophical writings of Karol Wojtyła and then John Paul II on spousal love and the dependence of the person and his actions on the Truth and Good. The Christological-soteriological aspect of spousal love as conditioning the sanctification of the person has been indicated. The axiological conditions related to the Christological assumption have been termed as “the Splendour of Divinity,” identifying it with the space of the salvific influence on a person, sanctified by Christ’s spousal love and called to develop an ethos based on this love.
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Barclift, Philip L. "The Shifting Tones of Pope Leo the Great's Christological Vocabulary." Church History 66, no. 2 (June 1997): 221–39. http://dx.doi.org/10.2307/3170655.
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Over the past several decades Leonine studies have focused attention on Pope Leo the Great's Christology, noting the influence his Tomus ad Flavianum had at the Council of Chalcedon. In fact, because of this strong influence twentieth-century scholars have studied the Tome nearly exclusively in order to identify the heart of Leo's Christology. There can be no question, of course, that the Tome should be consulted in order to understand Leo's Christology, but it marks only one phase in the ongoing development of the ways he chose to express his christological insights. In part the Tome itself precipitated this development insofar as it opened up his Christology to scrutiny in the East. The tone of Leo's insights and the language he used to express them shifted and acquired greater precision over time in his letters and sermons in direct response to the dynamics of the christological controversy in the East, of which Leo's Tome made him a part. This development is most evident in three areas: his avoidance of the “Mother of God” title for the Virgin Mary after initially using it early in his pontificate; his use of the terms homo and humanus, which Leo learned to distinguish later in his pontificate; and his adoption of the Antiochene homo assumptus formula late in his pontificate to emphasize the fullness of Christ's human nature. These phenomena reflect the pope's careful attempt to distance himself from the rising tide of the Monophysite movement in the East, as he began to channel his traditional, Western Christology more through formulae used by Antiochene theologians. These phenomena can only be observed through careful, chronological analysis of the broader corpus of Pope Leo's works.
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Slotemaker, John T. "‘“Fuisse in Forma Hominis” belongs to Christ Alone’: John Calvin's trinitarian hermeneutics in hisLectures on Ezekiel." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 421–36. http://dx.doi.org/10.1017/s0036930615000228.
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AbstractThe present article examines John Calvin's trinitarian and christological interpretation of Old Testament theophanies in hisPraelectioneson Ezekiel 1. The first section of the article treats Calvin's exegetical principles. It is noted that Calvin defends a strict set of rules for how to interpret Old Testament theophanies: in short, Calvin argues that if a passage presents the divine nature in the form of a human person, that given theophany must be interpreted as a representation of the second person of the Trinity, the Son of God (i.e. Jesus Christ). In defending this position, Calvin examines in great detail various rules for how to interpret Old Testament passages which indicate a plurality within the divine nature (i.e. the Trinity). He defends his exegetical approach to these texts with numerous passages from the New Testament.This examination of Calvin's exegesis is contextualised in two ways. First, it is noted that Calvin's exegesis of these passages is uncharacteristically more ‘strict’ in its trinitarian and christological reading than one finds in earlier thinkers such as Augustine and Jerome. For example, Augustine argued that Old Testament theophanies which present God in the form of a human being could be understood as the Father, the Son or the Holy Spirit. Augustine, in short, does not think one can definitively determine which member of the Trinity is ‘present’ in a theophany. Second, it is noted that this surprising development in Calvin's final work is the result of the rising threat of anti-trinitarianism in Transylvania. Thus, the article argues that the rise of Polish anti-trinitarianism not only contributed to Calvin's renewed interest in trinitarian and christological interpretations of the Old Testament, but it also pushed him to develop a more strict set of exegetical rules which govern how such passages are interpreted.Therefore, the article presents a reading of Calvin which strongly suggests that any complete analysis of Calvin's alleged ‘Judaising’ must develop a historically nuanced methodology. While it is often argued that Calvin hesitates from interpreting Old Testament passages in a strictly trinitarian or christological way, it must be acknowledged that towards the end of his career he radically began to alter his exegetical rules/method given the renewed threat of the anti-trinitarians.
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Brown, Nicholas R. "Toward a Methodology and Public Discourse of Christological Concreteness: Lessons from a Discussion of Health Care Rationing in the United States." International Journal of Public Theology 6, no. 3 (2012): 347–64. http://dx.doi.org/10.1163/15697320-12341239.
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Abstract A recent passage of the Affordable Care Act (ACA) has once again sparked fierce public debates within the United States over the permissibility of health care rationing. Unfortunately only a handful of public theologians have addressed this issue, and those who have often fail to draw upon Jesus’ ethical praxis. This article corrects this lacuna by offering a clarifying theological analysis and defence of one form of rationing, known as Comparative Effectiveness Research (CER), through a proposed method of Christological concreteness. The article begins by outlining which CER provisions are included in the ACA, and then discusses how they will re-shape US public health expenditures in the future. An examination of Richard Land’s and Jim Wallis’s theological evaluations of rationing is used to demonstrate that, while each is helpful in some respects, both omit the moral saliency of Jesus. To correct these shortcomings, the article draws upon some recent methodological trends within Christian ethics and devises a Christological method based upon a synthesis of integrative, canonical, reiterative, embodied and incarnational variables. Finally, a critical analysis of Allen Verhey’s discussion of health care rationing explains why his approach not only provides a compelling justification for using CER but also a preferable approach for public theology.
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Essary, Kirk. "The radical humility of Christ in the sixteenth century: Erasmus and Calvin on Philippians 2:6–7." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 398–420. http://dx.doi.org/10.1017/s0036930615000216.
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AbstractThe christological hymn in Philippians 2, rich as it is in theological potential, has always been a fruitful locus in the history of biblical interpretation for engaging in a number of doctrinal disputes which revolve around questions of the nature of Christ. Thus, an analysis of any chapter in the history of interpretation of the hymn (or at least parts of it) is necessary for understanding the ways in which Paul's text has informed christological discourse or, vice versa, how certain ways of thinking about Christology inform interpretations of the passage. In the sixteenth century, the hymn also serves as a jumping-off point for discussions of the authority of scripture in matters of doctrine, for whether Paul provides sufficient doctrinal fodder to ground an orthodox doctrine of the Trinity (particularly of the consubstantiality of the Father and the Son) will be brought into question, in particular, by Erasmus. Erasmus’ understanding of the passage, as it appears in his Annotations, was criticised by numerous Catholics, and the ensuing debate (especially between Erasmus and Lefèvre) is fairly well known. The response Erasmus (and the surrounding debate) elicits from John Calvin, however, has scarcely been mentioned and, to my knowledge, never been examined in depth – this, despite the fact that Calvin's engagement with Erasmus on Philippians 2:6–7 departs from his usual method of perspicua brevitas in commentary writing, and constitutes a significant digression on an array of christological and hermeneutical issues. These two verses, and their reception in the sixteenth century, provide a useful lens for analysing the christologies and the hermeneutical strategies of two biblical humanists who, perhaps, are not often enough considered alongside one another. A close reading of these two exegetes’ interpretations of Philippians 2:6–7 will be followed by a consideration of the significance of their emphasis on the radical humility of Christ, which emphasis serves as a departure from the bulk of the antecedent exegetical and theological tradition.
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Speidell, Todd Saliba. "The Incarnation as the Hermeneutical Criterion for Liberation and Reconciliation." Scottish Journal of Theology 40, no. 2 (May 1987): 249–58. http://dx.doi.org/10.1017/s0036930600017555.
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The theology of liberation poses social, hermeneutical, and theological issues when it asks, ‘Who is Jesus Christ for us today?’ The social question of human and political liberation is a matter in which theology cannot remain indifferent, though theology qua theology is not simply social analysis. The hermeneutical question of the influence of social context and ideology on biblical interpretation casts suspicion on methodological naïvety, though theology qua theology is not simply epistemology. Without ceasing to confront the social and hermeneutical aspects of theologizing, liberation theology unavoidably poses the Christological question, ‘Who is Jesus Christ?’
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Becker, Eve-Marie. "Was die „arme Witwe“ lehrt: Sozial- und motivgeschichtliche Beobachtungen zu Mk 12,41–4par." New Testament Studies 65, no. 2 (February 22, 2019): 148–65. http://dx.doi.org/10.1017/s0028688518000346.
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By means of a contextual analysis of Mark 12.41–4, a narrative analysis of ‘women’ in Mark and a social–historical analysis of the motif of the ‘poor widow’, this article argues that Mark 12.41–4 paves the way for Jesus’ eschatological speech (Mark 13): while the precise purpose of the widow's deposit (ritual, donation or saving) remains an open question, Jesus strengthens her dignity. Mark thus alludes to the ancient motif of respecting personae miserae and shows who Jesus is in light of God's pending judgement of Jerusalem. In its focus on the ‘widow’ motif, the analysis of Mark 12.41–4par. enriches previous studies on form- and redaction-criticism and Realgeschichte by revealing the Christological meaning of the Markan narrative.
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Schumacher, Thomas. "Paulinisches Marketing zwischen Inkulturation und Ironie. Argumentationsstrategien in der Areopagrede (Apg 17,22b–31)." Biblische Zeitschrift 63, no. 2 (June 10, 2019): 220–61. http://dx.doi.org/10.30965/25890468-06302003.
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Abstract This contribution discusses the understanding of inculturation that is operative for Luke’s Paul in the Areopagus speech. It combines philological analysis of conspicuous features of the text with an evaluation of archeological data to situate the Areopagus speech within the socio-cultural context of Athens. An interpretation of verse 31 is proposed that does not include reference to an eschatological event and which could help to clarify the often discussed soteriological and christological difficulties of the argumention. Thus it becomes evident that the adopted stance of the Lukan Paul before the Areopagus is marked by ironic inversions and anti-imperial critique.
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Noble, Ivana, and Tim Noble. "Christ Images in Contemporary Czech Film." Journal of Reformed Theology 1, no. 1 (2007): 84–106. http://dx.doi.org/10.1163/156973107x182659.
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An analysis of two important Czech films dealing, hesitantly, with Christological themes enables an engagement with contemporary Czech society. The two films, Forgotten Light and Divided We Fall occasion reflections on Christ's triple office of Priest, Prophet and King and the continuing power of the Christ story in popular Czech culture. This leads to an interpretation of the films and their messages, set against the backdrop of religious life in the Czech Republic as demonstrated in sociological research. Theologians can learn with the filmmakers how to address the new religiosity present in the society, post-ecclesial but not post-belief.
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Stinton, Diane. "Jesus—Immanuel, Image of the Invisible God: Aspects of Popular Christology in Sub-Saharan Africa." Journal of Reformed Theology 1, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/156973107x182613.
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Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.
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Riisager, Else. "N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker." Grundtvig-Studier 61, no. 1 (January 1, 2010): 64–95. http://dx.doi.org/10.7146/grs.v61i1.16569.
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N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker[N. F. S. Grundtvig’s “Studies for a Biblical Rhymed Chronicle” (1828) viewed in the light of his contemporaneous Christian-pedagogical thinking]By Else RiisagerGrundtvig was engaged in communicating biblical and ecclesiasticalhistorical material in the form of hymns and songs which primarily appealed to children, young people and layfolk for practically the whole of his productive life. “Studies for a Biblical Rhymed Chronicle” from 1828 (Theologisk Maanedsskrift XIII, 145-181), which contains material from protohistory, is Grundtvig’s first attempt at a systematic publication of biblical-historical poetry. In the preface he expresses his aspiration to write biblical rhymed chronicles for children for use in schools. In his collected edition of the genre, Sang-Værk til Den Danske Kirke-Skole (1870; GSV II), the poetry from “Studies” is included as numbers 1, 2, 6, 7 and 8. The present article examines Grundtvig’s Christian-pedagogical thinking as regards the target audience at the time of publication and compares this thinking with his practice in “Studies” through a detailed analysis of Kain pløied rask i Vaar (GSV II, 6) and a more thematic presentation of the other poems.Examination of the prefaces of Grundtvig’s contemporary pedagogical publications reveals that the main purpose of the poems is Christological preaching based on the Apostles’ Creed. In practice the poems in “Studies” are Christian preaching, but not specifically Christological preaching. There is, however, nothing in the poems that speaks against a Christological context and there are numerous traits that address a Lutheran universe. Where the Christological preaching relating to the rendering of the Old Testament material is only implied, this is out of respect for the informative purpose.With regard to the genre of the poems, around 1828 Grundtvig’s preferred idea was to create biblical history in verse within the Christian pedagogical area, with genre-related traits from the medieval text, Den danske Rimkrønike. Verse is easier to read, learn and remember than prose; and by writing narratives about persons and events in verse, Grundtvig aspires to communicate the biblical material easily, vividly and animatedly. The intention of the poems is that they should be used as material for Christian teaching of Christian children at home and in connection with confirmation training. In practice, GSV II 6 and 7 are addressed to children and their parents and teachers, while GSV II 1, 2 and 8 have young persons as their primary intended recipients.Grundtvig was dissatisfied with the poems in “Studies” - not because of any deviation from his original intentions but rather because, in the event, the pedagogical intentions are not achieved. GSV II 1,2, and 8 are long and difficult to understand for the target audience. The poems are in all probability not lively enough to persuade children to listen to them, or – as Grundtvig himself phrases it - to persuade even himself that they are worth memorising.At this stage the genre of the individual items is neither hymn nor song, but rhymed biblical chronicle. “Studies for a Biblical Rhymed Chronicle” is a first attempt to start compiling a textbook in versified biblical history for Christian children, young persons and parents
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Karlowicz, Tobias A. "Anglo-Catholics and the Ordination of Women: Some Unanswered Questions." Ecclesiology 16, no. 1 (January 21, 2020): 13–33. http://dx.doi.org/10.1163/17455316-01601003.
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Within the subset of Anglicanism known as Anglo-Catholicism, the theological debate over women’s ordination to the priesthood has focused on two categories of argument: the tradition of the church, and the symbolism of the priesthood. These, however, are subject to conflicting interpretations. Some seek to continue the received practice of an all-male priesthood, and explain it by reference to symbolic arguments, often Christological in nature. Others, however, argue for a development of egalitarian precedents in the New Testament to address the perceived exclusion of women from the church. This article analyses the debate between these positions both through close criticism of the main arguments, and through a broader structural evaluation of the debate as a whole. This analysis indicates unanswered questions of Christology, anthropology, and development, which are essential to the progress of the debate and the integrity of both positions.
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Turner, Max. "Approaching ‘personhood’ in the New Testament, with special reference to Ephesians." Evangelical Quarterly 77, no. 3 (April 21, 2005): 211–33. http://dx.doi.org/10.1163/27725472-07703002.
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The article first examines general linguistic issues involved in speaking about personhood in the NT, and argues that it is not anachronistic to ask how the NT (or any other ancient document) relates to a modern linguistic stereotype of ‘personhood. In a second part, the article examines further the objects and method of such an inquiry. In part 3, we examine the more general NT contribution, and its Christological focus of the issues. Part 4 provides a relatively detailed analysis of personhood (alienated and reconciled) in Ephesians: the single NT writing that provides richest analysis of our theme. Part 5 briefly considers some implications of the dynamic/relational model of personhood elicited there to more modern questions about personhood in relation to foetal life and in the diminishments of old age.
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George, William P. "The Praxis of the Kingdom of God: Ethics in Schillebeeckx' Jesus and Christ." Horizons 12, no. 1 (1985): 44–69. http://dx.doi.org/10.1017/s0360966900034319.
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AbstractEdward Schillebeeckx' two-volume christological study, Jesus and Christ, offers a rich theological foundation for ethics. Three aspects of this foundation emerge. (1) Ethics is grounded in faith in Jesus the eschatological prophet, where faith means living as he did: “going about doing good” while trusting in God to grant final salvation. Central to this “praxis of the Kingdom” is suffering, a “contrast experience with critical-cum-practical force.” (2) Ethics expresses grace mediated historically in Jesus Christ. The New Testament gives the most reliable access to this mediation and presents ethical models as its expression. Grace and religion are related to ethics, especially through suffering, in a unity-in-tension. Analysis of this relationship helps to clarify Schillebeeckx' position on a specifically Christian ethic. (3) Ethical activity is sacramental, complementary to sacramental liturgy.
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Crisp, Oliver D. "T. F. Torrance on theosis and universal salvation." Scottish Journal of Theology 74, no. 1 (February 2021): 12–25. http://dx.doi.org/10.1017/s0036930621000028.
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AbstractT. F. Torrance is widely thought to be one of the most important recent theologians in the Anglophone world. There has been quite a lot of research done on his soteriology. This essay contributes to that discussion by assessing five soteriological themes in his thought. These comprise: his account of the vicarious humanity of Christ, the notion of incarnation as atonement, his christological understanding of the divine image, his wholly objective view of the nature of justification and his atonement mechanism. I use this analysis as a means to investigate two broader notions in his theology. These are theosis and universal salvation. In keeping with several other recent treatments of his work I conclude his theology implies a doctrine of theosis. I also argue that it implies universalism, despite his emphatic rejection of the doctrine.
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Konradt, Matthias. "„Nehmt auf euch mein Joch und lernt von mir!“ (Mt 11,29). Mt 11,28–30 und die christologische Dimension der matthäischen Ethik." Zeitschrift für die neutestamentliche Wissenschaft 109, no. 1 (February 6, 2018): 1–31. http://dx.doi.org/10.1515/znw-2018-0001.
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Abstract: An analysis of the Christological dimension of Matthean ethics that discusses only Jesus’ attitude towards the Torah, which has taken centre stage in recent Matthean research, is insufficient, as Jesus’s ethical instruction does not consist only in Torah-related teaching. Moreover, Jesus himself functions as a paradigm for his disciples’ conduct. In this connection, Matt 11,28–30 bears paradigmatic significance. This text presents Jesus not as personified Wisdom, but as the humble messianic king who invites the people to take shelter under his gentle rule. Alongside Jesus’ instruction itself, the admonition to learn from him also includes the mimetic aspect of following his example. Furthermore, an adequate analysis of Matthean ethics must take into account that the development of ethically relevant elements is interwoven in the narrative development of the Jesus story and correlated with the thematic shifts in that narrative. Matt 11,28–30 is an important building block in the macrostructure of this narrative dynamic.
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Lang, Friedrich Gustav. "Observations on the Disposition of Hebrews." Novum Testamentum 61, no. 2 (March 5, 2019): 176–96. http://dx.doi.org/10.1163/15685365-12341628.
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AbstractThe disposition of Hebrews is analyzed in terms of literary structure and significant proportions. The discussion of differing proposals for the letter leads to an outline of five main parts. Two christological sections (1:1–2:18; 7:1–10:18) alternate with two hortatory ones calling to faith (3:1–6:20; 10:19–12:29), then follow general exhortations (13:1–21), finally an epistolary appendix (13:22–25). The stichos of 15 syllables is introduced as the ancient standard measure of Greek prose. Counting stichoi in Hebrews reveals remarkable proportions seemingly due to intentional disposing. The letter’s first main part, for example, is half the size of the second one, and both together half the size of the whole. All results of the structural and stichometrical analysis are then condensed in a tabular outline.
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Bailey, George. "Making the invisible Christ visible: problems and opportunities for Wesleyan Christology." Holiness 3, no. 2 (June 16, 2020): 207–24. http://dx.doi.org/10.2478/holiness-2017-0006.
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AbstractWesley's Christology has been critiqued as inadequate and potentially unorthodox in a variety of ways, some of them contradictory. The most telling critical analysis has been by John Deschner (1960, 1985, 1988) using Reformed christological categories in his research supervised by Karl Barth. While affirming the Methodist emphases on ‘the whole Christ’ and ‘the present Christ’ in soteriological perspective, he also asks pressing questions about how Wesleyan theology can resolve apparent tensions between Christ and the law, and how it can better express the wholeness of Christ, moving beyond individual soteriology towards a more comprehensive vision of ecclesial wholeness and the wholeness of the human community. Wesleyan theologians have in turn responded to these questions in a range of ways, with varying success. What are the parameters and prospects for Wesleyan Christology in the light of this debate, and how does this relate to the contemporary missiological context?
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Bokwa, Ignacy. "Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 119–39. http://dx.doi.org/10.14746/pst.2018.32.07.
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The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.
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Alexander, Hieromonk. "DIONYSIUS AREOPAGITES IN THE WORKS OF SAINT GREGORY PALAMAS: ON THE QUESTION OF A «CHRISTOLOGICAL CORRECTIVE» AND RELATED MATTERS." Scrinium 3, no. 1 (March 30, 2007): 83–105. http://dx.doi.org/10.1163/18177565-90000151.
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Citations of the Corpus Dionysiacum are exceedingly frequent in the works of Gregory Palamas. Much, indeed, of the latter's Triads in Defense of the Holy Hesychasts is devoted to interpretation of the Areopagite, most often in counter argument to the reading of Dionysius insisted on by Palamas' opponent through-out the Triads, Barlaam the Calabrian. In his seminal work on St. Gregory, the late Father John Meyendorff was clearly troubled by this Dionysian ubiquity in the Doctor of Hesychasm, particularly since Meyendorff accepted the prevailing scholarly view of Dionysius as, at best, a dubious Christian. In response to this «problem», Meyendorff insisted that Gregory supplied a «Christological corrective» to the Areopagite, i.e., diluted or even eliminated the latter's notion of hierarchy as mediated knowledge in favor of the assertion of Christ's immediate availability to the believer. Palamas thus re-interprets Dionysius, baptizes him, as it were. Throughout his studies, Meyendorff effectively equates the proper reading of the Dionysian corpus with Barlaam's interpretation. This article argues that, to the contrary, Gregory's was a much better reading of the Areopagite than that of either Barlaam or of more modern scholars, and that the key to his insight lies in the ascetical and mystical tradition of the Christian East common to both. Certain key passages from the Triads singled out recently by Professor Adolf Ritter as proving Meyenforff's thesis are taken up in the second section of the article. Read closely, and with an eye on both prior Christian ascetical literature and the latter's own roots in the ancient apocalypses, the passages in question, and the Dionsyian texts on which they are based, reveal a common understanding. The article then turns to a brief analysis of Dionysius himself, particularly to his notion of hierarchy and its relation to ascetical tradition as revealed especially in the eighth epistle of the corpus. The «Christological correctives» emerges in sum as a scholarly construct without serious relation to the texts in question.
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Kelly, James E. "“To Evangelize the Poor”." Lumen et Vita 9, no. 2 (May 18, 2019): 21–28. http://dx.doi.org/10.6017/lv.v9i2.11125.
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In this essay, I will examine the scriptural basis for Origen’s interpretation of Luke 4:18-19 as an allusion to Jesus’ identity as savior, not as a call to social justice. I argue that this interpretation is consistent with the intentions of the gospel writer. The essay begins with an analysis of the gospel writer’s redaction of Mark 1 in Luke 3-5. Based on that redaction, I hypothesize that Luke intends to emphasize Jesus’s identity with the anointed one mentioned in Isaiah 61:1-2. This excerpt from Isaiah not only gives Luke 4:18-19 its Christological significance but also clarifies Luke’s understanding of poverty in relation to the Gospel. I then examine Origen’s application of the Lucan passage for his pastoral purposes. To conclude, I suggest that we, like Luke and Origen, read Scripture Christocentrically in order to better facilitate the church’s encounter with Christ during the liturgy.
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Dube, Zorodzai. "Healing the female body." STJ | Stellenbosch Theological Journal 6, no. 1 (August 28, 2020): 11–26. http://dx.doi.org/10.17570/stj.2020.v6n1.a01.
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Using narrative, reader-response and social feminist approaches, the study takes a discourse analysis of looking into representations of female bodies within the Jewish-Christian healthcare and Greek Hippocratic healthcare and how such surface in the representation of female bodies in Mark’s healing stories. The study finishes by looking into comparable biases found in some African communities. The gospel of Mark contains some of the early Christian memory concerning Jesus as folk healer and this study selects narratives in the gospel of Mark whereby Jesus dealt with illness pertaining female patients. Instead of dealing with all narratives whereby Jesus healed a female patient, the focus will be on the story concerning the healing of Simon’s mother-in-law and the story concerning the haemorrhaging woman. The underlying question is – what were the socio-cultural ideas concerning the female body and how do such ideas surface in the healing stories? The study hypothesises that, besides being stories that reveal Jesus’ Christological powers or power as folk healer, the healing stories are site to investigate social cultural frameworks concerning illness and gender.
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Garipova, Gulchira T. "Specific of artistic world modeling in the Russian symbolism fiction: theory, trends, transpersonal models." RUDN Journal of Studies in Literature and Journalism 25, no. 3 (December 15, 2020): 399–423. http://dx.doi.org/10.22363/2312-9220-2020-25-3-399-423.
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The article is devoted to the study of the peculiar properties of artistic world modeling in the Russian symbolism fiction with an emphasis on the anthropological and ontological concepts of Man and Being, structuring the world-like novel model. The ability to identify the evolutionary dynamics of both the aesthetic and ethical-philosophical paradigm of the modernist type of artistic consciousness, identified in the context of existentialization and neo-mythologization trends, determines the relevance of the research problem. The novelty of this research is in the analysis of the author's transpersonal models of myth in Russian modernist novels at the beginning of 20th century, in terms of knowledge of the aesthetic imperative of integrity integrating text consciousness (the world as a text), personal consciousness (I-being) and ontological consciousness (being-in-me). Mythological-cultural concepts of Christological philosophy of D. Merezhkovsky, the semiosphere of V. Bryusovs novel The Fiery Angel, mythological codes of the anti-utopian novel-myth L. Andreev, reflecting the most important categories and attitudes of the transpersonal anthropological and religious-philosophical concepts of the new religious consciousness of Russian symbolism became the object of this study.
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Keck, Leander E. "Toward the Renewal of New Testament Christology." New Testament Studies 32, no. 3 (July 1986): 362–77. http://dx.doi.org/10.1017/s002868850001362x.
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The study of NT Christology will be renewed if it recovers its proper subject-matter - christology - and its proper scope, the New Testament.The scholarly literature shows that what is called NT christology is, by and large, really the history of christological materials and motifs in early Christianity, and their ancestry. This massive preoccupation with history has, to be sure, produced impressive results. In fact, today it is difficult to imagine a study of NT christology which is not influenced by this historical analysis of early Christian conceptions of Christ and their antecedents. Nevertheless, the time is at hand to take up again what was set aside - an explicitly theological approach to NT christology, one which will be in-formed by the history of ideas but which will deliberately pursue christology as a theological discipline. It is doubtful whether the study of NT christology can be renewed in any other way. This essay intends to illumine and substantiate this claim by considering briefly the nature of christology, then by reviewing the turn to history and its consequences for the study of NT christology, and finally by sketching elements of an alternative.
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Wiryadinata, Halim. "The son of man: “Is it constructive theology and history of Jesus for the New Testament writing?”." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 2 (November 5, 2020): 94–102. http://dx.doi.org/10.46494/psc.v16i2.91.
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Many scholars and lay people try to figure out the reasons why the Lord JesusChrist uses the title of the son of man to designate Himself. He uses the title ofthe son of man throughout the Gospels, but there are some incidents only appear outside of the Gospels. This appearance is impressing to find out the reasons why the term occurrences in the Gospel. However, the term also appears in few passages outside the Gospels. Therefore, using the method of critical analysis through the library research as the qualitative methodology in order to seek the development of the argument from beginning up today and to see how the New Testament scholars clear up the message of Jesus in using that title. Few scholars comment that term has significant for the Christological development of the New Testament due to the messianic proclamation as thesaviour of the world. Furthermore, the idea of representative between man andGod apparently introduces the idea of the high priest in the New Testamentwriting for Jesus’ Christology. This idea will bring the consumption for BiblicalTheology when scholars seek this terminology in the New Testament writing.
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Jones, Natalie. "Ways of Seeing Christ the Judge: The Iconography of Christ III and its Visual Context." Neophilologus 105, no. 2 (February 25, 2021): 261–77. http://dx.doi.org/10.1007/s11061-021-09673-x.
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AbstractThis article examines the iconographic programme of the Last Judgement scene depicted in Christ III. A notable feature of the poem’s detailed visual programme is the way in which it provides the audience with a single, panoramic vision that encompasses the divergent perspectives of the blessed and the damned. It is on account of this dual perspective that the poem, through its precise use of language and imagery, presents the audience with a bifocal vision of Christ as King of Kings and Judge of the World, in keeping with the words of Revelation 19:16. A detailed analysis of the poem’s imagery, however, suggests that its portrait of Christ as Judge is not only informed by scripture and exegetical sources, but is also indebted to contemporary visual imagery, particularly the depiction of Christ as Majestas Domini, or Christ in Majesty. As a result, and by approaching the poem’s imagery from an iconological perspective, it is argued that the poet of Christ III had a detailed knowledge of contemporary Christological motifs. Furthermore, a careful analysis of the language used to describe the Judgement scene, and particularly the depiction of Christ as Judge, suggests that the poet intentionally seeks to evoke a range of specific visual images in the mind of his audience in order to amplify the poem’s instructive and penitential aims.
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Macsotay, Tomas. "Sacred Forms and the Crowd's Guilt in Late Seventeenth- and Eighteenth-Century Execution Imagery." Cultural History 8, no. 1 (April 2019): 43–69. http://dx.doi.org/10.3366/cult.2019.0186.
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As new histories of the public execution are published, cultural perceptions of crowds are again enjoying scholarly interest. This contribution evaluates the role to be played by visual culture in crowd culture, weaving an account that draws from a closer analysis of live visual relations to explain both crowd impulses and its afterimages. A visually structured history can be navigated in order to examine the murder on 20 August 1672 of Jan and Cornelis de Wit at the hands of a street crowd, a determining event in the Dutch ‘disaster year’ of 1672. Giving close examination to contemporary prints, a drawing and a play, the contribution makes two overarching observations: first, that a Christological reading of the execution site strongly informed all of the after-images of the murders. Moreover, sacredness worked as a schema for the mob's own part during the tragedy. Second, the crowd's behaviour followed a pattern of structured theatricality and merriment that is best understood in the context of historical disturbance culture. The Dutch crowds of 1672 offered a double bill of religious and secular visual logics, blurring the limits of a judicially ordered punishment and producing in the tacit testimonies examined here a marked affective response.
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López González, Luis F. "The Gendered Gaze: Torrellas’ Sadistic “Martyrdom” in Grisel y Mirabella." Revista Canadiense de Estudios Hispánicos 41, no. 2 (January 10, 2017): 349–27. http://dx.doi.org/10.18192/rceh.v41i2.2152.
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La escena del “martirio” antropófago de Torrellas en Grisel y Mirabella está cargada de significado simbólico que los críticos han interpretado de diferentes maneras. Sin embargo, se ha ignorado el papel que desempeñan las teorías visuales para establecer sistemas de poder en la interacción óptica entre las ejecutoras y el ejecutado. Este estudio sostiene que la reina y sus damas usurpan la mirada masculina y convierten a Torrellas en un(a) “mártir” virginizada que recuerda las narraciones martiriológicas y cristológicas, transformándolo en un fetiche erótico para satisfacer su placer voyerístico. Palabras clave: mirada, sadismo, martirio, voyeurismo, Grisel y Mirabella The scene of Torrellas’ cannibalistic “martyrdom” in Flores’s Grisel y Mirabella is fraught with symbolic meaning, which scholars have interpreted in sundry ways. Critics have neglected the role visual theories play in establishing systems of power in the optic interaction between the executrixes and the victim. This analysis aims at showing the role-inversion of the male, objectifying gaze. This essay argues that the queen and her ladies usurp the male gaze and turn Torrellas into a virgin-like “martyr” in a way that resembles martyrological and Christological narratives, turning him into an erotic fetish for the sake of their voyeuristic pleasure. Keywords: gaze, sadism, martyrdom, voyeurism, Grisel y Mirabella
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Manurung, Pangeran. "Studi Eksegetis Yohanes 1:1-18 Sebagai Apologetik Terhadap Kristologi Saksi Yehuwa." Journal Kerusso 1, no. 2 (September 5, 2016): 1–41. http://dx.doi.org/10.33856/kerusso.v1i2.49.
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Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations .
Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine .
Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen
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Ziółkowska, Marta. "Podstawy i elementy formacji chrześcijańskiej według Leona Wielkiego." Vox Patrum 60 (December 16, 2013): 525–34. http://dx.doi.org/10.31743/vp.4006.
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The pontificate of Leo the Great (440-461) was one of the longest in the history of the Church. Since his days as Pope were difficult and complicated, Leo’s part in the civil and political events of the Roman Empire was significant. That time was also characterized by continuous christological debates and controversies in which Leo’s voice as that of the head of the Catholic Church was decisive. He considered it his fundamental duty to strengthen Christian faith through formation and spiritual direction of the faithful. It also involved the formation of Christian character. His Sermons clearly testify to St. Leo’s fundamental role as a spiritual guide who strives for the salvation of the souls of those who are called to perceive their earthly lives in the proper manner. This paper offers a detailed analysis of Sermons delivered on various occasions, including Advent, Lent or Ember days which were for Pope Leo an occasion for a systematic exercise of his responsibilities. The first part of the paper deals with Leo’s conception of the basis and goals of spiritual formation in the 5th c. The second part sets forth the main elements of the formation programme. Consequently, the ancient concept of Christian formation has been presented here with its practical adaptations as implemented in daily striving for holiness.
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Paciorek, Piotr M. "Czas kresu czasów w literaturze apokaliptycznej." Vox Patrum 62 (September 4, 2014): 383–425. http://dx.doi.org/10.31743/vp.3592.
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In this article titled “The Time of the End of Times in the Apocalyptical Literature” the author presents the study about the biblical vision of the final time which concern two domains christological and ecclesiological. This patristic study pertains to several subjects set forth in section and sub-section titles, such as: Christ as the Eternal Day of God, the Parousia as the Second Coming of Christ, the Day of Judgement, the Great Tribulation or Persecution (Mt 24: 21; Mk 13: 19; por. Dan 12: 1), “the great distress” (Rev 7: 14), the time of Pagans persisting for forty two months, the fall of Jerusalem (Mt 24: 1-3; Mk 13: 1-4; Lk 21: 5-7. 20), “abomination of desolation” (Dan 9: 27; 11: 3; 12: 11), Gog and Magog from the vision of Ezekiel (Ezek 38-39) and Apokalypse (Rev 20: 8), a great apostasy will be a prelude to the Second Coming of Christ, “a hundred and forty-four thousand who had his [Lamb’s] name and his Father’s name written on their foreheads [and] who had been ransomed from the earth” (Rev 14: 1. 3), Antichrist (1Jn 2: 18. 22; 4: 2-3; 2Jn 7) and his time three and a half years (Rev 11: 9. 11) or forty-two months (Rev 11: 2; 13: 5). The Antichrist refers to the ruling spirit of error, the enemy of the Gospel, and the opponent of Christ who will precede His Second Coming and the end of the world. He is the incarnation of wickedness, pride, and hostility toward Christ’s redemptive work. This section delves into the number 666 (Rev 13: 18; 15: 2), false prophets (2Pet 2: 1), false teachers (2Pet 2: 1). In the biblical apocalyptic literature we can find a few visions of the cosmic catastrophes and cataclysms such as “earthquakes” (Mt 24: 7; Mk 13: 8), “famines” (Mt 24: 7; Mk 13: 8). In this study, appeared the theory of Millenarianism (from Latin mille) or chiliasm (from Greek c…lioi) based on a literal interpretation of Apocalypse (Rev 20: 2-7) which interpretation teaches that the visible personal rule of Christ on earth will last for a duration of a thousand years before the end of the world. Two themes are given special study in this article. First is the distinction of the interpretation of time. Second, is the interpretation of the prophetic announcements and eschatological visions from the Bible, and the potential influence of the ancient apocalyptic stories and writings in the redaction of the Bible. As to the first theme, the application of Greek distinction of concept of time as duration (crÒnoj) from time as fulfilment and accomplishment (kairÒj) to the Hebrew conception of time is problematic. Substantial biblical concept of time is an event which pertains to time, otherwise as time having specific event, more then a time extending indefinite time. In the theological perspective, perception of time is therefore an action of God. From the very beginning to the end of Biblical History, time is the means of God’s deeds of salvation. Thence for the biblical author, the historic-redemptive (salvation) concept of the world appears before his metaphysical conception. This concept is also readily apparent in the description of the seven days from the ancient Semitic cosmogony well-known from the Book of Genesis. This topic contains an important christological and messianic aspect. The history of the world become conditioned and dependant, defined and designated by the existence of the Word of God, Creation and Incarnation by the birth of the Son of God, fulfilment of time by the second coming of the Son of Man siting at the right hand of God (Mk 16: 19; Heb 12: 2), the end of time by the judgement of God. One can speak of christological concept of time and also of christological concept of the world. The discussion of the second theme revolves around the interpretation of the Fathers of the Church on apocalyptic writings. This analysis of the meaning of the apocalyptical symbols is presented according to the interpretation of the Fathers of the Church, starting with all commentary of the Book of Revelation written from the beginning to the 12th Century. Outstanding among Greek and Latin writers from the ancient time through the Middle Ages are: Papias of Hierapolis, Justin Martyr, Hippolytus, Irenaeus of Lyon, Origen, Tertullien, Lactance, Eusebius of Caesarea, Didymus of Alexandria, Victorinus of Pettau, Gregory of Nyssa, Jerome, Augustine of Hippo, Quodvultdeus, Primasius, Caesarius of Arles, Gregory the Great, Isidore of Seville, Raban Maur, Bede the Venerable, Ambroise Autpert, Beatus of Liébana, Rupert of Deutz, Joachim of Fiore, Richard of Saint-Victor. It is well known that, between the years 200 B.C. and 150 A.D., prophetic writings appeared in certain Jewish or Christian circles. These prophetic writings were called Apocalypses. After a careful analysis, this article hypothesizes that the Bible is influenced by this ancient apocalyptic literature. The Biblical Apocalyptic Literature was dependent upon formularies and expressions used in the ancient Apocalyptic Literature. Some symbols or apocalyptic numbers were accepted from the ancient Literature, sometimes diminishing and sometimes enlarging their meaning. On the basis of formularies and symbols from Biblical Apocalyptic, the Fathers of the Church built their own historical-theological interpretation of eschatological events. In the Bible, both Old and New Testaments, there are prophetic announcements and eschatological visions. The New Testament is a repetition of those visions and those announcements made in the Old Testament. The Book of Revelation is the conclusion of those announcements and the accomplishment of those visions. An example of this use of the apocalyptical symbols in the theological and historical contexts by the Christian writers is found in the interpretation of the vision of Gog and Magog. The vision of the Gog and Magog was usually interpreted in the historical context. They were identified with Goths, Barbaric people who invaded and conquered most of the Roman Empire in the 3rd, 4th, and 5th centuries. Yet this epic figure is reinterpreted with the turn of each new century. In the new historical context, the writers give a new interpretation, but the theology of these symbols remains the same.
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Popa, Irineu Ion. "Christology of Chalcedon, after the Council of Chalcedon." Studia Teologiczno-Historyczne Śląska Opolskiego 36, no. 1 (April 25, 2019): 15–35. http://dx.doi.org/10.25167/sth.906.
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Those who interpreted the formula of St. Cyril in the opposite direction of the two natures, considered the dogmatic judgments of Pope Leo as a victory, which meant for them a victory of Nestorianism. Consequently, this party did not recognize either the Council of Chalcedon or the local bishops, who received its definition, creating a beginning for the heterodox monophysite Churches. Analyzing this period, we can see that Severus, in his argument, starts from the fact that the Logos is the subject of Jesus Christ’s nature. Being bodiless He became flesh, without changing or becoming another, so He only had the originality of being different. In this way, the word is not a new topic, but a new naturewhere Jesus Christ is absolutely identical with the Logos. An important role in this period was also played by the Scythian monks who appear to Constantinople in a providential moment. Rome and Constantinople being at loggerheads over Zeno’s Henotikon, were now on the verge of a new schism caused by the Christological issue. Therefore, the present study is an analysis on the definition of the Council of Chalcedon in contrast with doctrinal evolutions and arguments. It is with these concerns that we will try to show that in Jesus Christ the manhood nature itself is made to achieve real communion with God and to participate in the uncreated divine life. In this support, St. Maximus will prove that the participation of manhood nature in the Godhead is not in any way marked by passivity, but on the contrary it is genuinely restored.
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Накаидзе, Александр Гивиевич. "Arguments in ‘De opificio mundi’ by John Philopon, Testifying to the Probable Belonging to him ‘Corpus Areopagiticum’." Theological Herald, no. 4(39) (December 15, 2020): 154–87. http://dx.doi.org/10.31802/gb.2020.39.4.009.
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Сравнение сочинений выдающегося византийского мыслителя Иоанна Филопона (или Грамматика) (~490-575) с Ареопагитским корпусом является непростой задачей. Значение последнего для византийской богословско-философской и поздней средневековой мысли трудно переоценить. Нелегко вкратце изложить всё богатство идейного содержания упомянутых многогранных произведений. На это указывает и обилие комментариев, созданных к ним в разное время. В настоящем исследовании разбирается главным образом сходство богословско-философских концепций Иоанна Филопона и «Ареопагитик» и его следы в трактате «О сотворении мира» («De opificio mundi»). Также отчасти затрагиваются отразившиеся там христологические споры. Выясняется возможность принадлежности корпуса «Ареопагитик» Филопону путём выборочного анализа сочинения «О сотворении мира». В указанных творениях рассматриваются элементы, наиболее близкие к неоплатонической философии (особенно к воззрениям Прокла). Показано, что именно через это проявляется наибольшее сходство. Comparing the works of the outstanding Byzantine thinker John Philoponus (or Grammaticus) (~490-575) with the Areopagite corpus is not an easy task. The significance of the latter for Byzantine theological-philosophical and late medieval thought is difficult to overestimate. It is not easy to summarize all the richness of the ideological content of these multi-faceted works. This is also indicated by the abundance of comments created for them at different times. This study examines mainly the similarity of the theological and philosophical concepts of John Philoponus and the «Areopagiticus» and its traces in the treatise «De opificio mundi». The Christological controversies reflected there are also partly affected. It turns out that the corpus «Areopagiticus» belongs to Philoponus by selective analysis of the work «De opificio mundi». These works deal with elements that are closest to neo-Platonic philosophy (especially the views of Proclus). It is shown that it is through this that the greatest similarity is manifested.
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Vasconcelos, Aparecida Maria de, and Manuel Hurtado. "DESCOLONIZAR A CRISTOLOGIA." Perspectiva Teológica 48, no. 3 (December 22, 2016): 463. http://dx.doi.org/10.20911/21768757v48n3p463-489/2016.
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RESUMO: Este artigo fornece uma visão de como abordar uma cristologia em perspectiva descolonial. Tal tarefa supõe um “descentramento epistêmico” na doutrina e na pregação. O tema da “descolonização epistemológica da teologia” tem chamado a atenção devido ao apelo de se fazer uma outra teologia. Contudo, apesar de diversas reflexões, no domínio cristológico percebe-se a carência de um estudo mais organizado de como se dá aí o processo de descolonização. Nosso objetivo é, pois, investigar e compreender como se constrói o caminho rumo a tal tarefa. A análise da proposta compreende três abordagens: a “repatriação” da fé cristã ao seu berço neotestamentário originário, pelo viés de uma enculturação da fé cristã no centro da cultura helênica e na doutrina calcedoniana. A seguir, o modo de como entrar descolonialmente na cristologia. Por fim, como se dá esse processo a nível das religiões. Conclui-se que o irreformável, visitado criticamente e confrontado com os apelos do momento, continua balizando as cristologias contemporâneas num exercício criativo, descentrado de discursos totalitários, mas sempre apoiado no coração da fé cristã.ABSTRACT: This article furnishes a vision of how to approach Christology in a decolonized perspective. Such an exercise supposes an epistemic decentralization in doctrine and in preaching. The topic of an epistemological decolonization of theology has grown in importance given the drive to realize another kind of theology. However, in spite of varied refections, in the Christological field one perceives a lack of a more organized study regarding exactly how the process of decolonization happens. Our objective is then to investigate and understand how to construct a path towards such a task. The analysis of such a proposal involves three approaches: the “repatriation” of Christian faith to its native New Testament place through the inculturation of the Christian faith at the center of Hellenic culture and in the Chalcedon doctrine. Next, a way of entering in Christology in a decolonized way. Finally, how this process happens at the level of religions. We conclude then with the irreformable, visited critically, and confronted with the appeals of the present moment, which continues to mark contemporary Christologies, in a creative exercise, decentered from totalitarian discourses, but always supported by the heart of Christian faith.
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Shalata-Barna, Iryna. "NATIONAL AND POLITICAL MAXIMAS OF TODOS OSMACHKA’S PROSE IN A CONTEXT OF HIS SPIRITUAL SEARCH." Polish Studies of Kyiv, no. 35 (2019): 402–11. http://dx.doi.org/10.17721/psk.2019.35.402-411.
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The article’s objective is to illustrate the need for a deeper analysis and interpretation of Todos Osmachka’s epic of the 40s and 50s of the XX century as a text in which national world-view constants accumulate. A sharp ideological and political confrontation with the aggression of Moscow, presented in the text of the Osmachka as a diachronic imprint of the national history of the Soviet-Stalinist regime, reveals the essence of the patriot-artist. The existence of the Ukrainian man, as well as the nation in general, is the only one possible within the framework of God’s world, subject to the observance of the canonical and Christian virtues and, foremost, in an active national patriotic position. The linguistic, ideologically political textual and context reading of Todos Osmachka’s artistic prose clearly manifests the genesis of the Ukrainian mentality of the author himself. For Todos Osmachka, Ukraine was the basis of all of his work, the imperative and the fundamental concentration of all creative and ideologically political meanings. Actually, the core of the national entity existence is the creative essence of Osmatchka’s prose. In the person of Todos Osmachka – the poet, prose writer, translator, philosopher – there can be seen one of those infrequent cases when, unlike western existentialists, the aesthetic-philosophical concept was not only of a frame of mind declaration kind, and manifested but at the level of author’s prosaic and poetic texts, but it also found an uncompromising and consecutive embodiment in his personal life. After the existential moduses in Osmachka’s prose have been allocated and interpreted, there frequently arises the already noticed in the literature study thought an essential issue of distinction between the specificity of the western (European) existentialism, that concentrates on the existential problems of a separate, often denationalized, individual, and the Ukrainian existentialism, which manifests itself at the “outlook-mental” level and displays a specific “existential- boundary” world view of the Ukrainian, considering and explicating the existential problems of a person first of all through the national ontology prism.An attempt at positioning the author as a Christological writer, for whom Christianity as a measurement of spirituality was one of the priority concepts of a national-ideological position.
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Wimbush, Andy. "Hey Prestos and Humilities: Two of Beckett's Christs." Journal of Beckett Studies 25, no. 1 (April 2016): 78–95. http://dx.doi.org/10.3366/jobs.2016.0157.
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As well as its oft-noted concern with mysticism and negative theology, Samuel Beckett's work frequently returns to the figure of the incarnate Christ. This article explores two perspectives on Christ that can be found both in Beckett's work and in religious writing from the European middle ages: the triumphant Jesus known as the Christus Victor, and the suffering Jesus, or Ecce Homo. Building on Mary Bryden's work in this area, the article shows that just as medieval writers such as Julian of Norwich, Ludolf of Saxony, and Margery Kempe reject the contemplation of a transcendent or triumphant Jesus in favour of a vision of him on the cross, Beckett's characters seem to prefer to think about Jesus's suffering rather than contemplate his divinity, his miracles, or his resurrection. Although seemingly irreconcilable, the distinction between the kenotic Christ and the victorious Christ is, theologically speaking, a false one, and so both Beckett and his characters have to interpret the crucifixion in a peculiar way: the article reads Beckett's poem ‘Ooftish’ as heretical complaint that the whole thing was a slight-of-hand on God's part, an act of suffering that was staged rather than authentic. The article goes on to propose that the preference for the suffering Jesus on the part of Watt, Molloy, Malone and others is closely linked with Beckett's own aesthetic allegiances. Taking a cue from comments made about Jesus by Murphy and by the Polar Bear in Dream of Fair to Middling Women, the essay argues that the wonder-working, triumphant Jesus was seen by Beckett as analogous to an author who interferes with the natural disorder of his novel, smoothing over its moments of failure and contradiction just as Jesus righted the vicissitudes of death and disease through miracles. The resigned, suffering Jesus, on the other hand, comes closer to the quietist aesthetic – and religious perspective – of André Gide and Fyodor Dostoevsky, writers that Beckett admired and wished to emulate. The article concludes with an analysis of notes made about the crucifixion and aesthetics in Beckett's Watt notebooks, noting this razor's edge in Christological thinking – one which was particularly alive to Christians of the middle ages.
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Ginter, Kazimierz. "The Trisagion Riots (512) as an Example of Interaction between Politics and Liturgy." Studia Ceranea 7 (December 30, 2017): 41–57. http://dx.doi.org/10.18778/2084-140x.07.03.
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This article explores the political and cultural context of the riots provoked by changes in the Trisagion (512). Along with the advancing integration of the Byzantine Empire with Christianity, the state’s interest in theological problems increased; these problems were also reflected in the liturgy. Worship was used as a tool of imperial policy. This mutual interaction between politics and liturgy can be observed particularly clearly in the history of the Trisagion. This hymn, in its primitive form appearing in the book of Isaiah (as the familiar Sanctus Sanctus Sanctus), had two interpretations from the first centuries. According to the first one, the hymn referred to God, or – with the development of theology – to the whole Holy Trinity. According to the second interpretation (probably originating from Antioch), it referred to Christ. Already in the 4th century, the Trisagion entered the liturgy. In the middle of the 5th century, we encounter a new version of the Trisagion (known as SanctusDeus, Sanctus Fortis), which was an elaboration of the above-mentioned hymn. It also found use in the liturgy and originally had a Trinitarian sense. The Monophysites, in order to give the hymn an anti-Chalcedonian sense, added to it the expression who was crucified for us; this makes the hymn unambiguously Christological, but it may also suggest theopaschism (all of the Trinity was crucified). In Antioch, where the Trisagion first appeared in that form (and where the hymn had always been interpreted as referring to Christ), this addition did not provoke protests from the Chalcedonians. However, when the Monophysite emperor Anastasius decided to introduce this version to the liturgy in Constantinople, the inhabitants of the capital – accustomed to understanding the Trisagion in the Trinitarian sense – interpreted the change as an offence against the Trinity. This caused the outbreak of the Trisagion riots (512). Not long afterwards, restoring the anthem in the version without the addition became one of the postulates of military commander Vitalian’s rebellion against Anastasius. Thus, in the case under analysis, we see theology and liturgy blending with current politics; one and the same hymn could be understood as heretical in one city and as completely orthodox in another.
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Юлаев, Феодор. "Problematic Issues of Christology in Dialogue with Non-Chalcedonian Churches. Notes on the Second Agreed Statement. Part II." Theological Herald, no. 1(40) (March 15, 2021): 109–33. http://dx.doi.org/10.31802/gb.2021.40.1.006.
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Публикация заканчивает богословский анализ «Второго согласованного заявления Смешанной комиссии по богословскому диалогу между Православной Церковью и Восточными Православными Церквами» (Шамбези, 1990 г.) («Заявление»). Во второй части рассматривается использование в «Заявлении» выражения: «одна природа Бога Слова воплощенная» (μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη). Обращается внимание на его различное понимание у православных и умеренных монофизитов и отмечается, что в «Заявлении» нет уточнения, в каком именно смысле нужно его понимать. Далее рассматривается вопрос о природных волях и действиях Христа и указывается, что в «Заявлении» в этом вопросе допущен отход от учения VI Вселенского Собора. Затем идёт речь о статусе Вселенских Соборов, обращается внимание на утверждение «Заявления» об общности христологической веры православных и нехалкидонских Церквей и на выраженную в нём готовность отменить древние соборные анафемы. Отмечается необоснованность и недопустимость этих утверждений ввиду противоречия с Преданием Православной Церкви. Наконец, делается общий вывод о неудовлетворительности «Заявления» и о невозможности использования его в качестве основы для богословского диалога. The publication completes the theological analysis of the «Second Agreed Statement of the Mixed Commission on Theological Dialogue between the Orthodox Church and the Eastern Orthodox Churches» (Chambesi, 1990) («Statement»). The second part examines the use in the «Statement» of the expression: «one nature of God the Word incarnate» (μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη). Attention is drawn to its different understanding among Orthodox and moderate Monophysites, and it is noted that the «Statement» does not specify in what sense it should be understood. Further, the question of the natural wills and actions of Christ is considered and it is indicated that in the «Statement» in this matter a departure from the teachings of the VI Ecumenical Council is allowed. Then there is a talk about the status of the Ecumenical Councils, attention is drawn to the declaration of the «Statement» about the common Christological faith of the Orthodox and non-Chalcedonian Churches and to the readiness expressed in it to abolish the ancient council anathemas. The groundlessness and inadmissibility of these statements is noted due to the contradiction with the Tradition of the Orthodox Church. Finally, a general conclusion is made about the unsatisfactory nature of the «Statement» and about the impossibility of using it as a basis for theological dialogue.
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Prabowo, Paulus Dimas. "Kajian Didaktis Mengenai Cinta Lelaki dan Wanita dalam Kidung Agung." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (December 25, 2020): 1–13. http://dx.doi.org/10.46817/huperetes.v2i1.28.
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A popular interpretation of the Song of Solomon states that the love poetry in it is a description of the relationship between God and His people. The Jews interpreted it as the relationship between Yahweh and Israel (allegorical), while Christians interpreted it as the relationship between Christ and the church (Christological). However, if one considers the genre of the book, the use of the Hebrew word dod, and the close praise for Solomon and the Shulamite, it would be argued that the Song of Songs contains a celebration of eros love between man and woman as an offering God that can be enjoyed. Song of Songs also presents another dimension in all of its articles, namely the values about the love relationship between a man and a woman. This article is written to explore the didactic aspects of the love relationship between a man and a woman in the entire Song of Songs. The method to be used is thematic analysis, using a literal perspective that takes into account the rules of Hebrew poetry. Finally, it found the didactic aspects of love in it including the right timing, a binding marriage, a charming character, equality, strong loyalty, role as a friend, communication, and solving problems quickly.Penafsiran yang populer terhadap Kidung Agung menyatakan bahwa puisi cinta di dalamnya merupakan penggambaran dari hubungan antara Tuhan dengan umat-Nya. Orang Yahudi memaknainya sebagai hubungan antara Yahweh dengan umat Israel (alegoris), sedangkan orang Kristen memaknainya sebagai hubungan antara Kristus dengan gereja (Kristologis). Namun bila mempertimbangkan genre kitab, pemakaian kata Ibrani dod, dan adanya puji-pujian fisik yang begitu intim antara Salomo dengan gadis Sulam, maka akan dimengerti bahwa Kidung Agung berisi selebrasi tentang cinta eros antara lelaki dan wanita sebagai pemberian Tuhan yang perlu dinikmati. Tidak sekedar urusan seksualitas dan sensualitas, Kidung Agung juga menyajikan dimensi lain di dalam seluruh pasalnya, yakni nilai-nilai pengajaran tentang hubungan cinta antara seorang laki-laki dan seorang wanita. Artikel ini ditulis untuk mengupas aspek didaktis tentang hubungan cinta seorang laki-laki dan seorang wanita di dalam seluruh kitab Kidung Agung. Metode yang akan dipakai adalah analisis tematis, dengan memakai perspektif literal yang memperhatikan kaidah-kaidah puisi Ibrani. Akhirnya, ditemukanlah aspek didaktis tentang cinta di dalamnya meliputi waktu yang tepat, pernikahan yang mengikat, karakter yang memikat, persamaan derajat, kesetiaan yang kuat, peran sebagai sahabat, komunikasi yang hangat, dan penyelesaian masalah dengan cepat.
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Frenkel, Luise Marion. "Syriac Christological Dialogues and the Transmission of Theodotus of Ancyra’s Contra Nestorium." Aramaic Studies 14, no. 2 (2016): 118–33. http://dx.doi.org/10.1163/17455227-01402004.
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This article analyses the context of the Syriac translation of a refutation of Nestorian excerpts attributed to Theodotus of Ancyra and preserved (with lacunae) in Ms. British Library Add. 17,148, and compares the work with the transmission and translation of the texts attributed to him. The article examines the reception of Cyrillian dialogues as a form of anti-Nestorian invective in Greek, Syriac and Arabic literary communities, and discusses the possibly concomitant composition of soghyatha such as that ‘of Cyril and Nestorius’ in Syriac intellectual cultures.
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Sonderegger, Katherine. "Barth and the divine perfections." Scottish Journal of Theology 67, no. 4 (October 10, 2014): 450–63. http://dx.doi.org/10.1017/s0036930614000210.
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AbstractColin Gunton advanced the radical claim that Christians have univocal knowledge of God. Just this, he said in Act and Being, was the fruit of Christ's ministry and passion. Now, was Gunton right to find this teaching in Karl Barth – or at least, as an implication of Barth's celebrated rejection of ‘hellenist metaphysics’? This article aims to answer this question by examining Gunton's own claim in Act and Being, followed by a closer inspection of Barth's analysis of the doctrine of analogy in a long excursus in Church Dogmatics II/1.Contrary to some readings of Barth, I find Barth to be remarkably well-informed about the sophisticated terms of contemporary Roman Catholic debate about analogy, including the work of G. Sohngen and E. Pryzwara. Barth's central objection to the doctrine of analogy in this section appears to be the doctrine's reckless division (in Barth's eyes) of the Being of God into a ‘bare’ God, the subject of natural knowledge, and the God of the Gospel, known in Jesus Christ. But such reckless abstraction cannot be laid at the feet of Roman theologians alone! Barth extensively examines, and finds wanting, J. A. Quenstedt's doctrine of analogy, and the knowledge of God it affords, all stripped, Barth charges, of the justifying grace of Jesus Christ. From these pieces, Barth builds his own ‘doctrine of similarity’, a complex and near-baroque account, which seeks to ground knowledge of God in the living act of his revelation and redemption of sinners. All this makes one tempted to say that Gunton must be wrong in his assessment either of univocal predication or of its roots in the theology of Karl Barth.But passages from the same volume of the Church Dogmatics make one second-guess that first conclusion. When Barth turns from his methodological sections in volume II/1 to the material depiction of the divine perfections, he appears to lay aside every hesitation and speak as directly, as plainly and, it seems, as ‘univocally’ as Gunton could ever desire. Some examples from the perfection of divine righteousness point to Barth's startling use of frank and direct human terms for God's own reality and his unembarrassed use of such terms to set out the very ‘heart of God’.Yet things are never quite what they seem in Barth. A brief comparison between Gunton's univocal predication and Barth's own use of christological predication reveals some fault-lines between the two, and an explanation, based on Barth's own doctrine of justification, is offered in its place.
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Rodionov, Oleg. "Michael Psellos’ Theologica I.30 and the Byzantine Interpretations of Scala Paradisi XXVII/2.13." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 147–64. http://dx.doi.org/10.24193/subbto.2021.1.07.
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"The article examines the exegesis of Michael Psellos on the most mysterious of the “difficult places” of the Ladder by John of Sinai — Step XXVІІ/2.13. This interpretation is one of the so-called Theologica treatises (Theol. I.30). It differs significantly from the rest of the Byzantine explanations of this “difficult place”. Michael Psellos decisively rejects the Christological interpretation of the “vision” and the questions of St. John. He also develops the doctrine of the accessibility to a human in present life of the vision of God in “symbols” and “forms” only. Higher contemplations are linked to the degree of detachment of the soul from the body. Unlike Michael Psellos, other interpreters, firstly, pay more attention to the context in which the chapter of the Ladder in question is located, secondly, they mostly prefer a Christological interpretation of St. John’s questions to the unknown interlocutor, thirdly, they ask themselves who this interlocutor was, an angel or Christ Himself. One of the anonymous Byzantine commentaries convincingly defends the point of view according to which John Climacus talked with Christ. This paper analyses all the extensive interpretations of the difficult passage, and on the basis of the handwritten tradition, draws the conclusion that the exegesis of Michael Psellos had much circulation in Byzantium along with other conceptions of the mysterious chapter. In addition, there has been noted the reception of Psellos’s interpretation in the first Slavic edition of the Ladder in 1647. Appendices I and II contain the edition of the Greek text of an anonymous Scholium and a fragment from the commentary by Elias of Crete respectively. Keywords: Michael Psellos, Theologica, John Climacus, Ladder of Divine Ascent, Photius of Constantinople, Elias of Crete, byzantine commentaries, Church Slavonic translation. "
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Nef Ulloa, Boris Agustín, and Adriana Barbosa Guimarães. "A RELAÇÃO ENTRE A EXPRESSÃO AGÁPE TOÛ CHRISTOÛ E O VERBO SYNÉCHO: UMA ABORDAGEM COMUNICATIVA DE 2 CORÍNTIOS 5,14a." Revista Caminhos - Revista de Ciências da Religião 16, no. 2 (November 6, 2018): 119. http://dx.doi.org/10.18224/cam.v16i2.6788.
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Este artigo verifica a relação entre a expressão ἀγάπη τοῦ Χριστοῦ e o verbo συνέχω em 2Co 5,14a. Sublinham-se as perspectivas cristológica e pneumatológica. Aborda-se, a partir do conflito de Paulo com a comunidade de Corinto, o sentido profundo da compreensão do amor de Cristo e as consequências dessa experiência na vida dos cristãos.
THE RELATIONSHIP BETWEEN EXPRESSION AGÁPE TOÛ CHRISTOÛ AND THE VERB SYNÉCHO:
A COMMUNICATIVE APPROACH OF 2CO 5,14a
This article analyses the relationship between the expression ἀγάπη τοῦ Χριστοῦ and the verb συνέχω in 2 Co 5,14a. The christological and pneumatological perspectives are emphasized. Drawing from Paul’s conflict with the community of Corinth, the profound understanding of Christ’s love and the consequences of this experience in the life of the Christian community is revealed.
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Djakovac, Aleksandar. "The usage and the development of the term prohairesis from Aristotle to Maximus the Confessor." Theoria, Beograd 58, no. 3 (2015): 69–86. http://dx.doi.org/10.2298/theo1503071d.
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The term prohairesis has a long history; its usage is crucial for the development and understanding of basic ethical and anthropological assumptions in ancient Hellenic philosophy. In this article the author analyses the most important moments for the semantic transformation of this term, with particular reference to the implications of its usage in Byzantine theological and philosophical heritage, with the ultimate expression in work of St Maximus the Confessor and his christological synthesis. The equation between the terms prohairesis and gnome and their separation from the authentic human nature, as well as the usage of the term thelesis for the original ?human will?, represents the thorough revision of the antique philosophical heritage which could be compared with the distinction of the terms ousia and hypostasis by Cappadocian Fathers. In this article the author will show the extent to which and the way in which Byzantine theological and philosophical thought adopted and transformed its own Hellenic heritage.
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Beattie, Tina. "Human Dignity and Rights in the Context of Gender and the Sacramental Priesthood." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (July 2, 2020): 140–57. http://dx.doi.org/10.30965/23642807-00601009.
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Abstract This paper considers the question of women’s ordination to the sacramental priesthood in the context of human dignity and rights. Differentiating between two forms of ontological or intrinsic dignity – the universal dignity of the human being made in the imago Dei, and the particular dignity of those baptised into the imago Trinitatis – it argues that the refusal of ordination to women is a violation of baptismal dignity that constitutes a refusal of women’s rights. It analyses the arguments against women’s ordination and shows them to be based on a misreading of Thomas Aquinas, on the innovative concept of sexual complementarity which has replaced the earlier hierarchical model of sexual difference, and on appeals to mystery that might be better described as mystification. It concludes that the refusal to allow women to respond to the call to ordination is based on a modern form of essentialised sexual difference that is alien to the Catholic tradition and that violates Christological orthodoxy, insofar as it suggests that women are not able to image Christ.
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Magezi, Vhumani, and Collium Banda. "Competing with Christ? A critical Christological analysis of the reliance on Pentecostal prophets in Zimbabwe." In die Skriflig/In Luce Verbi 51, no. 2 (February 28, 2017). http://dx.doi.org/10.4102/ids.v51i2.2273.
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How can we make Christological sense of the Zimbabwean Pentecostal prophets’ mediatory role? This article analyses the domineering and mediatory role of the Pentecostal prophets from a Christological perspective. The mediatory role of the Pentecostal prophets is riddled with competition against the mediatory role of Christ between God and humanity (1 Tm 2:5) as it tends to usurp Christ’s role over the church. Instead of being channels that lead people to depend only on Christ for their spiritual security, prosperity Pentecostal prophets present themselves as super spiritual authorities who must be relied upon by the believers in addition to Christ. Prosperity Pentecostalism, also known as the gospel of wealth and health, emphasises that prosperity in material wealth and good health is an integral component of the Christian faith. As super spiritual authorities, Pentecostal prophets project themselves as uniquely anointed by God. This places them closer to God than other people and, in turn, they receive spiritual power and authority over other believers. The prophets mediate their presence in the lives of their followers through anointed objects such as their personal pictures, anointed oil and armbands. This article analyses the distorted views about Christ created by the reliance on the prophets. The article concludes by proposing steps that should be taken to empower Christians to dissuade themselves from reliance on such prophets.