Journal articles: 'Communication Theology'

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Soukup, Paul A. "Theology and communication." Critical Studies in Mass Communication 2, no. 3 (September 1985): 295–99. http://dx.doi.org/10.1080/15295038509360089.

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Иванов, Михаил Степанович. "Theology of communication." Theological Herald, no. 4(31) (October 15, 2018): 17–34. http://dx.doi.org/10.31802/2500-1450-2018-31-4-17-34.

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В статье идет речь об особенностях общения людей в современном мире. Рассматривается феномен одиночества при больших коммуникативных возможностях в наше время. Противопоставляются эгоцентризм как препятствие к общению и любовь как настоящее взаимопонимание. Далее автор раскрывает природу подлинного общения, которая открылась для человечества со времени Боговоплощения, а сама реальность такого общения получила осуществление в основанной Христом Церкви, в отличие от секулярного человеческого сообщества. The article deals with the particulars of human communication in the modern world. We consider the coexistence of the phenomenon of loneliness and the great communication opportunities of our time. The A. juxtaposes egocentrism as an obstacle to communication and love as a real understanding. Further, the A. reveals the nature of genuine communion, which has been made available to humanity since the time of the Incarnation, and the very reality of such communion was realized in the Church founded by Christ, in contrast to the secular human community.

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Hübenthal, Christoph. "Apologetic Communication." International Journal of Public Theology 10, no. 1 (February 29, 2016): 7–27. http://dx.doi.org/10.1163/15697320-12341426.

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Though apologetics is a contested concept in current theological debates, leading representatives of public theology still see apologetics as the core of their theological endeavours. This article develops a concept of apologetic communication that emerges from a particular understanding of theology. Theology, as will be argued, serves the Christian faith praxis as well as the validity claims underlying this praxis. A closer analysis of these validity claims will reveal that their public verification requires two discriminable but interrelated types of communication, namely discourse and witnessing. Consequently, a discursive and testimonial type of apologetic communication will be distinguished. In the last section some suggestions will be made on how public theology should operate if it takes its apologetic task seriously. The central thesis will be that apologetic communication in both its modes appears as a form of ethics: as ethical reflection and ethical behaviour.

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Fore, William F. "A THEOLOGY OF COMMUNICATION." Religious Education 82, no. 2 (March 1987): 231–46. http://dx.doi.org/10.1080/0034408870820208.

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Lee, Philip. "Towards a Theology of Communication Rights." Fieldwork in Religion 4, no. 2 (May 28, 2010): 191–207. http://dx.doi.org/10.1558/firn.v4i2.191.

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A conspicuous absence in the field of communication and theology presents a challenge to theologians and communicators alike. It is the absence of a theology of communication rights, which this chapter seeks to address by identifying “pointers” drawing on the theory and practice of communication for development, the “capability approach,” and the right to communicate debate. It argues that, if globalization is to have moral validity, it must bring with it an enhanced sense of globalized humanity. As such, we must ask if we are willing to live in a world with disenfranchised people – the “new slaves” of society. If not, we are obliged by our faith and our common humanity to take responsibility for the world’s failings. Unless we work to understand the structures and inadequacies that enable marginalization and oppression to persist, and unless we take action to change them, we are complicit with injustice.

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Nicasio Cruz, S. J. "Communication Theory and Catholic Liberation Theology." Media Asia 13, no. 1 (January 1986): 20–24. http://dx.doi.org/10.1080/01296612.1986.11726204.

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Ha, Kyung-Taek. ""Communication Theology" in the Book of Job." Canon&Culture 7, no. 2 (October 31, 2013): 5–42. http://dx.doi.org/10.31280/cc.2013.10.7.2.5.

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Johnson, Russell. "The Ministering Critic: Kierkegaard’s Theology of Communication." Religions 11, no. 1 (January 8, 2020): 35. http://dx.doi.org/10.3390/rel11010035.

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This paper analyzes Kierkegaard’s scattered writings on communication to foreground the distinctively theological dimension of Kierkegaard’s rhetorical theory. “Indirect communication” needs to be understood as a strategy to address a specific theological problem, namely, the tendency for readers who think they are already Christian to dismiss or domesticate rhetoric that summons them to authentic Christian existence. Since Christianity is an “existence-communication,” the questions of what it means to be a Christian and how one can faithfully communicate Christianity are integrally linked for Kierkegaard. Contemporary apologists, activists, and preachers who rely on more direct modes of communication to express the Christian gospel have much to learn from Kierkegaard’s grappling with the illusions that beset Christian witness.

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Pickering, David. "Natural Theology as a Medium of Communication." Heythrop Journal 61, no. 4 (February 26, 2020): 660–70. http://dx.doi.org/10.1111/heyj.13510.

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Bayer, Oswald. "Hermeneutical theology." Scottish Journal of Theology 56, no. 2 (May 2003): 131–47. http://dx.doi.org/10.1017/s0036930603001017.

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As in modernity appropriation has become more important than dedication and communication, the modern Narcissus, captured in self-relation, sees only his own projections. A change of the polarity of our attention is therefore necessary: from the human who appropriates to the God who communicates, who is himself a hermeneut. This means that neither Schleiermacher's nor Bultmann's hermeneutic of regression should be followed; both are shy of talking about the God who is not only already in us, but who comes to us – and this advent is mediated through creaturely means. God the creator is – in accordance with the Nicene Creed – the ‘Poet’, the one who does what he says, and says what he does. This communication needs a space of hearing and reading; its text vindicates the relative autonomy over the author as well as over the reader. The human being in its modern subjectivity ignores this and either transcends the text (Hegel and Barth) or goes behind the text (Schleiermacher and Bultmann). Instead, the aim should be to have a relationship, an engagement with the text, to have, quite frankly, ‘intercourse’ with it, as Luther translates ‘meditatio’. The crucial question is therefore not: ‘How do I understand the given biblical text?’, but ‘How does the given biblical text give itself to me to understand it – so that I am understood?’

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Connolly, John R. "Revelation as Liberation from Oppression: Black Theology's Challenge for American Catholic Theology." Horizons 26, no. 2 (1999): 232–52. http://dx.doi.org/10.1017/s0360966900031935.

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AbstractBased on a reading of James Cone's and Avery Dulles' analyses of revelation, this article raises questions about the adequacy of the American Catholic theology of revelation. In A Black Theology of Liberation, Cone criticizes contemporary American theology's understanding of revelation for not including the category of liberation from oppression in its definition of revelation. Systematic Theology: Roman Catholic Perspectives defines revelation as symbolic communication, but does not include the category of liberation from oppression. Dulles' omission, in light of Cone's criticism, suggests the possibility of and the need for revising the American Catholic theology of revelation. In pursuing this question, the article begins with an examination of Cone's notion of revelation and the challenge which it presents to American Catholic theology. This is followed by an investigation of some of Dulles' other writings to consider if such a revision would be compatible with his thought. In the final section, drawing upon the works of Dulles, Mark Kline Taylor, Cone, and other black theologians, suggestions for a revision are made.

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Dasih, I. Gusti Ayu Ratna Pramesti, Ida Bagus Gde Yudha Triguna, and I. Wayan Winaja. "Intercultural communication based on ideology, theology and sociology." International journal of linguistics, literature and culture 5, no. 5 (September 7, 2019): 29–35. http://dx.doi.org/10.21744/ijllc.v5n5.738.

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The research was intended at exploring the intercultural communication based on ideology, theology, and sociology on Pura Dalem Solo. It was pura kahyangan jagat. Those have occurred many activities reflected intercultural communication. Intercultural communication raised some interesting things to study in order to formulate findings that can be used as a cultural reflection facing the global era. The existence of the temple was also related to history, tradition, and culture. They have accumulated from past thought. Therefore, it manifests in the form of multicultural culture and becomes a scientific study. The temple might be stated as an iconic culture. It was built from intercultural communication involving several things unlike, processes, patterns, and implications arise in intercultural communication. A cultural icon becomes the basis of the study. It can then be seen on the temple not only as a sacred place but also as a communication medium. In this case, cultural symbols were messages, and the pengempon-penyiwi resident were communicants or recipients as well as subjects who treat the message.

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GORSUCH, NANCY J. "REVELATION AND PASTORAL THEOLOGY: COOPERATION, COLLISION, AND COMMUNICATION." Journal of Pastoral Theology 9, no. 1 (June 1999): 35–48. http://dx.doi.org/10.1179/jpt.1999.9.1.004.

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Tănăsescu, Gabriela. "Philosophy and Theological Rationalism." Dialogue and Universalism 31, no. 2 (2021): 123–44. http://dx.doi.org/10.5840/du202131224.

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The paper aims to circumscribe, through a specific history of ideas approach, the relevance of Benedict Spinoza’s theological rationalism to the major debate which generated the Early Enlightenment, the radical conception on the new status of philosophy in relation to theology, on libertas philosophandi and rational philosophizing. The main lines of Spinoza’s theological rationalism are sustained as being inspired and encouraged by Hobbes’ “negative theology,” the only theology considered consonant with the “true philosophy.” The paper also indicates the originality of Spinoza’s theological criticism and the reasons under which Hobbes—despite the radicalism of his biblical interpretation and of his thesis of separating the philosophy (natural science) from theology—Hobbes enjoyed an attenuated critical reception compared to that one applied to Spinoza and the “acute” tone of which was set by Leibniz.

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Molnar, Paul D. "God's Self-Communication in Christ: A Comparison of Thomas F. Torrance and Karl Rahner." Scottish Journal of Theology 50, no. 3 (August 1997): 288–320. http://dx.doi.org/10.1017/s0036930600049607.

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Karl Rahner and Thomas F. Torrance have made enormous contributions to 20th century theology. Torrance is quick to point out that Rahner's approach to Trinitarian theology which begins with God's saving revelation (the economic Trinity) and pivots ‘upon God's concrete and effective self-communication in the Incarnation’ does indeed have the effect that Rahner intended. First, it reunites the treatisesOn the One GodandOn the Triune God. This opens the door to rapprochement between systematic and biblical theology and binds the NT view of Jesus closer to the Church's worship and proclamation of the Triune God. Second, it opens the door to rapprochement between East and West by shifting from a more abstractive scholastic framework to one bound up with piety, worship and experience within the Church. Third, it opens the door to rapprochement between Roman Catholic theology and Evangelical theology ‘especially as represented by the teaching of Karl Barth in his emphasis upon the self-revelation and self-giving of God as the root of the doctrine of the Trinity …’

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Štěch, František. "Narrative Theology, Revelation, and the Road towards a Theological Media Theory." Theology Today 75, no. 4 (January 2019): 420–33. http://dx.doi.org/10.1177/0040573618810376.

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This article opens the road towards a theological media theory by discussing developments in narrative theology. Human stories are messages encoded in the medium of language, and narrative theology has rediscovered their importance for theology, especially in connection with the meaning of revelation. Understanding revelation as symbolic communication, mediation and “resonance” helps us to see how narrative and revelation merge within a concept of auto/Theo-biography. Before people are able to reflect upon revelation, they are already a part of it. Auto/Theo-biography suggests that theology is animated communication, growing from the interplay between participation and mediation. This calls for study of the medium and of mediation from a theological perspective, which may be a first step towards a theological media theory.

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Narbekovas, Andrius, and Justė Milušauskienė. "Communication as a Source and Foundation of Christian Theology." SOTER: Journal of Religious Science 56 (2015): 9–23. http://dx.doi.org/10.7220/2335-8785.56(84).1.

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Hwang, Byung-June, and Min-Yong Choi. "David Randolph's Preaching Theology for the Communication with Audiences." Theology and Praxis 62 (November 30, 2018): 119–52. http://dx.doi.org/10.14387/jkspth.2018.62.119.

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Andrean, Tonny, David Ming, and Novita Loma Sahertian. "Divorce in the Side of a Marriage Counselling Values." European Journal of Theology and Philosophy 1, no. 1 (February 25, 2021): 10–15. http://dx.doi.org/10.24018/theology.2021.1.1.1.

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At the annual conference of The American Psychiatric Association (APA) in Miami, there was a workshop entitled "Family Crisis". The results of a study said that in the last 30 years, 60% of families in the United States ended in divorce, and 70% of their children did not develop well, behave deviant or antisocial. For example seen juvenile delinquency, abuse of NAZA (Narcotics, Alcohol, and other Addictive Substances), promiscuity, deviant sexual behavior and so on. It was also stated that divorce rates are increasing, marriages are decreasing because many people choose to live together without marriage or single life and free sex. Disloyalty (abuse) among families in the US turned out not to be the monopoly of husbands alone, but 40% of the wives there were also involved in affair with third parties. Of the five marriages in the first five years, three divorces occurred. The author gives the purpose of writing to discuss the crisis in the household, rebuild the household and give Christian values in counteracting divorce. The author uses descriptive literature research method data and provides research results: How a harmonious family can be established dynamically if we base our family building on the basis of strong Christian spirituality values accompanied by a fabric of good communication between us and our children. Surprisingly few studies have explored the implications of divorce happened because family can not be established, especially in young adulthood. This study addresses several theoretical arguments linking divorce in the side of spiritual value with reduced religious involvement in young adulthood and tests relevant hypotheses using data from a unique sample. Results show that divorce in the side of spiritual value is associated with substantially lower communicate religious involvement among young adults in their families house.

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Christians, Clifford G. "Jacques Ellul's Conversions and Protestant Theology." Journal of Media and Religion 5, no. 3 (August 2006): 147–60. http://dx.doi.org/10.1207/s15328415jmr0503_2.

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Ishchuk, Natalia. "Christian ontology of personality in the context of communication theology." Skhid, no. 5(145) (November 20, 2016): 85–89. http://dx.doi.org/10.21847/1728-9343.2016.5(145).83844.

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Karuvelil, George. "To Whom Am I Speaking? Communication, Culture, and Fundamental Theology." Theological Studies 76, no. 4 (November 30, 2015): 675–97. http://dx.doi.org/10.1177/0040563915605253.

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Rupova, R. M., and A. A. Solonchenko,. "Question About Energy and Communication in Modern Theology and Philosophy." Social’naya politika i sociologiya 18, no. 4 (December 30, 2019): 118–25. http://dx.doi.org/10.17922/2071-3665-2019-18-4-118-125.

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Herdt, Jennifer A. "Oliver O’Donovan’s Ethics as Theology and the Struggle for Communication." Modern Theology 36, no. 1 (October 2019): 159–64. http://dx.doi.org/10.1111/moth.12557.

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MAY, JOHN D’ARCY. "Faith, Ethics, and Communication: Some Recent Writing in Philosophical Theology." Journal of Religious History 31, no. 4 (December 2007): 451–62. http://dx.doi.org/10.1111/j.1467-9809.2007.00692.x.

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Marbun, Purim _., and Alex Frans Nathanael Nasution. "Improving The Quality Of Information, Communication Technology Based Theology Learning." SISFOTENIKA 11, no. 1 (January 13, 2021): 67. http://dx.doi.org/10.30700/jst.v11i1.1057.

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Gulyamov, Bogdan. "MODERN SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE." Educational Discourse: collection of scientific papers, no. 28(11) (December 30, 2020): 90–98. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-8.

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The theology of communication suggests looking at man as a being called to communion in general and to communion with God in particular, in God he sees the first Community of Communion, each Hypostasis of the Trinity exists exclusively in a relationship of mutual gift of existence. It has been studied that the church for the theology of communication must be a reflection of the Trinity, be the communication of the individual with God and with other people, the hierarchy only serves such communication, but cannot replace it. Human society must be a space for interpersonal communication, a community or a set of communities. It turns out that the social doctrine of the Ecumenical Patriarchate is consistent with the Christian realism of Richard Niebuhr, according to which all forms of government are far from the gospel ideal, but this does not prevent to distinguish relative evil from absolute evil.

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Kalinowski, Wojciech. "Eine Grundlage zur Kommunikativen Theologie." Studia Ecologiae et Bioethicae 1, no. 1 (December 31, 2003): 471–86. http://dx.doi.org/10.21697/seb.2003.1.1.29.

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Bogachev, Aleksei M., Alexander M. Prilutsky, and Galina I. Teplykh. "Extremist behavior as an “act of communication”: A theological and psychological analysis." Issues of Theology 3, no. 2 (2021): 267–81. http://dx.doi.org/10.21638/spbu28.2021.209.

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This article attempts to interpret extremist behavior in the adolescent and youth environment as a kind of “act of distorted communication”. At the same time, if such interpretations have been made within the materialistic (in particular, psychoanalytic) paradigm for a long time, then the interpretation of the factors of extremist activity at the junction of Orthodox theology and deep psychology is quite an innovative approach. This approach allows us to correctly “decipher” the message “embedded” in extremist behavior, and directly address the originally natural and healthy needs of the soul distorted by this conduct. The article notes that theology, especially practical theology, is able to actualize the spiritual needs sometimes hidden in the subconscious of young people. As shown by the research conducted by the team of the Laboratory of Religious Studies of the Herzen State Pedagogical University, this is a result of young people conducting a persistent spiritual search at the unconscious level. This search is largely conducted in a dimension that relates to one of the commandments given to people by Jesus Christ: “You shall love your neighbor as yourself ”. The article also concludes that the prevention of extremist behavior in the modern Russian youth environment must necessarily include an appeal to the immanent domestic culture of the need for participation and transcendence, as opposed to both the cult of consumption and destructive ideologies of an extremist nature.

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McDonnell, Jim. "“The Fabric of our Lives”." Fieldwork in Religion 4, no. 2 (May 28, 2010): 150–67. http://dx.doi.org/10.1558/firn.v4i2.150.

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This paper is a first attempt to explore how a theology of communication might best integrate and develop reflection on the Internet and the problematic area of the so-called “information society.” It examines the way in which official Church documents on communications have attempted to deal with these issues and proposes elements for a broader framework including “media ecology,” information ethics and more active engagement with the broader social and policy debates.

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Craske, Jane. "Dorothy L. Sayers: apologist for her time – and ours?" Theology 122, no. 6 (November 2019): 412–19. http://dx.doi.org/10.1177/0040571x19872104.

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This article uses the work of Dorothy L. Sayers to look for hints towards appropriate apologetics in our own time. The range of engagement and modes of communication she uses are instructive and her work invites us to ponder the lines (or lack of them) between restatement and reformulation in theology, along with questions about the categorizing of theology and theologians.

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Blondheim, Menahem, and Hananel Rosenberg. "Media Theology: New Communication Technologies as religious constructs, metaphors, and experiences." New Media & Society 19, no. 1 (July 9, 2016): 43–51. http://dx.doi.org/10.1177/1461444816649915.

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Fassin, E. "The Geopolitics of Vatican Theology." Public Culture 19, no. 2 (April 1, 2007): 233–37. http://dx.doi.org/10.1215/08992363-2006-033.

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Moltmann, Jürgen. "Covenant or Leviathan? Political Theology for Modern Times." Scottish Journal of Theology 47, no. 1 (February 1994): 19–42. http://dx.doi.org/10.1017/s0036930600045622.

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Federalism or centralism – this is a decisive question in the political structuring of Europe today. The socialist centralism of the command economy and the ideological surveillance of the people has collapsed. The federal republic with decentralized forms of communication and a diversity of regional, local and personal initiatives proved stronger.

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Iversen, Hans Raun. "N. F. S. Grundtvigs trinitariske folkekirketeologi i nordisk kontekst." Grundtvig-Studier 63, no. 1 (January 1, 2012): 89–108. http://dx.doi.org/10.7146/grs.v63i1.16592.

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N.F.S. Grundtvigs trinitariske folkekirketeologi i nordisk kontekst[Trinitarian Folk Church Ecclesiology by N. F. S. Grundtvig in a Nordic Context]By Hans Raun IversenIn the theological writings of N. F. S. Grundtvig we find a unique balance and interaction between what Grundtvig labels the first and the second creation (creation of heaven and earth and creation of salvation) by the one and same Trinitarian God. This makes Grundtvig outstanding in terms of the significance of the theology of creation in his profoundly elaborated Trinitarian theology. On this background Grundtvig is also offering a Trinitarian balanced ecclesiological understanding of the church which is decisive but still only rarely found in the Nordic Folk Churches. In the same breath Grundtvig offers a comprehensive contribution to a Trinitarian theology of participation in the communication of the Trinity where there is a living interaction not only between the primary theology found in God’s own living words in creation and in liturgy, but also between this primary theology and the secondary theological reflection of the two forms of primary theology

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Afrasiabi, K. L. "Communicative Theory and Theology: A Reconsideration." Harvard Theological Review 91, no. 1 (January 1998): 75–87. http://dx.doi.org/10.1017/s0017816000006453.

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Judging by the proliferation of a new body of theological works that have encouraged a deliberate rethinking of the intellectual premises of Christian theology, scholarly discussion appears to have come to the juncture of an exciting though unpredictable stage in theology. Perhaps this is nowhere clearer than in the realm of the ongoing dialogue on the theological relevance of communication theory associated with the German philosopher, Jürgen Habermas. Contrary to what has become an article of faith in recent theological forays into social theory, I contend: (a) that Habermasian theory has little to contribute to theological thought and is more valuable as an indirect aid in critiquing various deficient theological discourses; (b) that the current Habermas-sympathetic attempts at a communicative theology are, by and large, open to criticism for the same shortcomings and problems found in Habermas's own works; and (c) that the need to address these problems necessarily points us toward an alternative postcommunication theology.

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Domingo, Rafael. "THEOLOGY AND JURISPRUDENCE: A GOOD PARTNERSHIP?" Journal of Law and Religion 32, no. 1 (March 2017): 79–85. http://dx.doi.org/10.1017/jlr.2017.18.

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In this essay, I argue for the fittingness of restoring in the era of secularization the dialogue between theology, the rational discourse about the divine, and the jurisprudence of the secular legal system. From a secular point of view, it is suitable for legal thinkers and legal philosophers to be familiar with theology, just as it is best for an architect to be familiar with the type of soil on which to build a structure. From a theological point of view, it is also appropriate for theologians to be familiar with the secular-legal, just as it is suitable for an environmental soil scientist to know the type of structures that can be built on a landscape. Interactions, synergies, and communication between sciences play an important role in the development of a scientist's knowledge.

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Bubnov, Evgeniy. "The Religious and Quasi-Religious Genealogy of the Theology of Nazism." Dialogue and Universalism 31, no. 1 (2021): 69–86. http://dx.doi.org/10.5840/du20213115.

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The article is dedicated to the understanding of the Nazi anthropology as an element of the quasi-religious concept. Adolf Hitler’s racial theory unequivocally rejected the human status of persons not belonging to the Caucasian race, labeling them as Untermensch (“under-man”). Such an attitude was due to several prerequisites. However, the core reason is manifested not in the rational sphere. In the twentieth century, concepts of quasi-religions and political religions became widespread due to the reign of two totalitarian ideologies in Eurasia—Nazism and Communism. Numerous scholars emphasized the fact that these ideologies performed religious functions thus occupying an intellectual space at the interface between the religious and the secular. Quasi-religion adherents may be equally fanatic as religious radicals. Questions about whether this similarity is mere coincidence or whether quasi-religions are derivatives from traditional religions and the meaning of this problem today deserve close attention.

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Elsanousi, Mohamed. "Theology, International Law, and Torture." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 142–44. http://dx.doi.org/10.35632/ajis.v23i2.1638.

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In the post-9/11 environment, the American Muslim community has finallyrealized that it can no longer keep the rest of American society at arm’s lengthwhile seeking to establish its own infrastructure and ensuring its continuity asa distinct community. One example of this community’s increased participationin American civil society is its new-found interest in interfaith dialogue.With such reasoning in mind, the Muslim community has partnered with variousfaith communities to create the National Religious Campaign againstTorture (NRCAT), which was launched during the “Theology, InternationalLaw, and Torture: A Conference on Human Rights and Religious Commitment”conference sponsored by Princeton Theological Seminary, 13-15 January2006, in Princeton, New Jersey.Religious leaders from across the nation, as well as Mohamed Elsanousi(director, Communication and Community Outreach, Islamic Society ofNorth America [ISNA]) Mohammed Shafiq (executive director, Center forInterfaith Studies and Dialogue, Nazareth College, and imam, IslamicCenter of Rochester); and Azhar Azeez (member, ISNA Executive Council and director, Islamic Association of Carrollton) as representatives of ISNA,worked together at this conference to build a powerful, spiritually basedcoalition. Over 160 eminent religious and academic figures, authors, journalists,retired government and military officers, human rights activists, andlawyers spoke ...

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Nelson, Richard D. "A Theology of the Old Testament: Cultural Memory, Communication, and Being Human." Theology Today 69, no. 2 (June 2012): 234–35. http://dx.doi.org/10.1177/0040573612443327b.

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Matthews, Pia. "Communication Strategies and Intensive Interaction Therapy Meet the Theology of the Body." New Bioethics 19, no. 2 (November 2013): 97–110. http://dx.doi.org/10.1179/2050287713z.00000000031.

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Stanislaus, Irudayaselvam, and Virma Rea G. Lee. "Shepherds for modern times: designing a blended learning course for communication theology." International Journal of Mobile Learning and Organisation 15, no. 2 (2021): 179. http://dx.doi.org/10.1504/ijmlo.2021.114517.

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Stanislaus, Irudayaselvam, and Virma Rea G. Lee. "Shepherds for modern times: designing a blended learning course for communication theology." International Journal of Mobile Learning and Organisation 15, no. 2 (2021): 179. http://dx.doi.org/10.1504/ijmlo.2021.10036558.

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Drączkowski, Franciszek. "Metoda wykresograficzna (wykresografia) w służbie teologii." Vox Patrum 67 (December 16, 2018): 115–31. http://dx.doi.org/10.31743/vp.3393.

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Diagramography – is a way of presenting the truths of faith using parallel frames, i.e. verbal and graphical frames. This method helps theology in overcoming difficulties associated with limitations of verbal communication (obscurity of language, doctrinal segmentation, changeability of verbal conceptualization). The fixed geometric structure of graphical representation makes it easy to correct 34 errors, including theological trichotomy. Diagramography portrays a global vision of theology in the Christocentric perspective. The “Christus totus” diagram, which depicts unity and multifaceted aspects (trinitarian, Christocentric, pneumatological and ecclesiastical), plays a key role.

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Pieterse, H. J. C. "'n Dialogiese kommunikasieteorie vanuit 'n Prakties-Teologiese perspektief." Verbum et Ecclesia 9, no. 2 (July 18, 1988): 181–95. http://dx.doi.org/10.4102/ve.v9i2.989.

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A dialogical theory of communication from a practical theological perspective For our practical theological reflection on the communication of the gospel in ministry, we need a sound theory of communication. We choose for a dialogical theory of communication which suits the nature of Christian communication. This theory is developed with insights from theology and philosophy. The roots of a dialogical theory of communication are found in the thoughts of Socrates, Plato en Augustine. Kierkegaard is seen as the founder of the modern dialogical theory of communication, whilst the contributions of Buber, Jaspers, Gadamer and Habermas are traced. In an era of mass communication and propaganda, Christians need a communicative context where dialogue, freedom and an existential experience of God's love and grace can develop.

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Neumann, Harry. "Eternal and temporal enemies: Carl Schmitt's political theology." Political Communication 9, no. 4 (October 1992): 279–84. http://dx.doi.org/10.1080/10584609.1992.9962951.

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de Wildt, Lars, and Stef Aupers. "Pop theology: forum discussions on religion in videogames." Information, Communication & Society 23, no. 10 (February 17, 2019): 1444–62. http://dx.doi.org/10.1080/1369118x.2019.1577476.

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Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (March 2, 2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of religion, a theology of religion has the task neither to give a foundation for other “religions”, nor that of Christianity. Only this could be a basis for a real pluralistic conception. From this starting point follows the question on how other religions understand religion.

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Cass, Philip. "A common conception of justice underlies Pacific churches’ message on climate change." Pacific Journalism Review : Te Koakoa 26, no. 2 (October 22, 2020): 88–101. http://dx.doi.org/10.24135/pjr.v26i2.1139.

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This article presents an overview of the role mainstream churches can play in mitigating the climate change crisis in the Pacific and their role in facilitating climate induced migration. It builds on earlier work by the author (Cass, 2018; 2020) with a focus on Fiji, Tonga and Papua New Guinea. Both Catholic and Protestant churches share a concern for the future of the planet based on the principles of economic, social and climate justice, which complement moral and ecumenical imperatives. The article examines what message the churches convey through the media and the theology that underlines them.

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Kim, Hyun-Sook. "Moving Beyond the Clerical Paradigm: Practical Theology in the Korean Context." International Journal of Practical Theology 25, no. 1 (June 1, 2021): 94–109. http://dx.doi.org/10.1515/ijpt-2021-0030.

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Abstract Over the past few decades, practical theologians in Korea have devised a framework to address important issues, correlating theory and practice and bridging the divide between pastors and lay people to facilitate open communication. However, the clerical paradigm has deep roots in Korean culture and ideology, which, combined with the Confucian patriarchal system, poses a challenge to Korean practical theology. These factors cause practical theology to reflect on its limitations and to move toward a hermeneutical-praxis paradigm by dealing with Christian praxis, connecting church with society for public responsibility, and providing an egalitarian leadership between pastors and lay people.

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Journal articles on the topic 'Communication Theology'

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