Academic literature on the topic 'Contributions in Christology'
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Journal articles on the topic "Contributions in Christology"
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Helmer, Christine. "The Contributions of Contemporary North American Theologians to Christology." Verkündigung und Forschung 63, no. 2 (September 1, 2018): 110–25. http://dx.doi.org/10.14315/vf-2018-630204.
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Vorster, Nico. "Christ in context." Journal of Reformed Theology 7, no. 3 (2013): 257–66. http://dx.doi.org/10.1163/15697312-12341310.
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Abstract This article discusses the inevitable contextual nature of Christology, highlights contextual and transcontextual issues in the study of Christology and then introduces the various contributions to this volume. Contextual issues that are highlighted is the need to develop a Christology that restores a transcendent frame of reference in a materialist world entrapped within an immanent frame of reference, the importance to rethink the relationship of Christ to the cosmos in light of developments within the natural sciences, the universal relevance of Christ and the theme of inculturation. Transcontextual issues that need to be addressed are the Jewish-Christian dialogue on Jesus as the fulfillment of the promise to Israel, the relationship between historical research on Jesus and theological-philosophical reflection on the nature of Christ, the relationship between high and low Christology, Jesus’s universal significance, the meaning of Christ’s atonement, the parousia of Christ and the limits of religious language about Christ.
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Ter Ern Loke, Andrew. "On how Chalcedonian Christology can be affirmed without the errors of Eutychianism and Nestorianism: A reply to Joshua Farris." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 1 (March 1, 2021): 110–21. http://dx.doi.org/10.1515/nzsth-2021-0006.
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Summary In a recent article published in NZSTh, Joshua Farris follows up on the previous discussion between James Arcadi and myself concerning the abstractist/concretist Christological distinction. While affirming the significance of my Divine Preconscious Model (DPM) of the Incarnation, he argues that I either misunderstand the abstractist/concretist distinction or have a novel take on it, and that I seem to confuse the metaphysical abstract/concretist distinction with a semantic distinction. His constructive proposal is that I should take up an abstractist Christology. I respond to his criticisms and show that his proposal fails to note one of the most important contributions of DPM, viz. it demonstrates how Chalcedonian Christology can be affirmed without the error of Eutychianism on the one hand and Nestorianism on the other.
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Stinton, Diane B. "Encountering Jesus at the well: Further reflections on African women’s Christologies." Journal of Reformed Theology 7, no. 3 (2013): 267–93. http://dx.doi.org/10.1163/15697312-12341309.
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Abstract Under the subtheme of “Christology in the Context of World Christianity,” this article explores recent developments in African women’s Christologies. The aim is twofold: first, to engage critically with the content of these current Christologies, and second, to consider one method for doing contextual theology, namely, the “pastoral circle” or “pastoral cycle.” Its four key dimensions of encounter/insertion, social analysis, theological reflection, and pastoral planning allow a flexible framework for probing the causative factors, the contextual nature, the theological methods, and the central motifs of African women’s Christologies, as well as their contributions to social transformation through the impact of individuals and institutions. The article concludes that interdisciplinary approaches like the pastoral circle, which advocate the integration of biblical, historical, theological and contextual perspectives, hold the greatest potential for constructive Christology today.
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Paddison, Angus. "Engaging scripture: incarnation and the Gospel of John." Scottish Journal of Theology 60, no. 2 (April 20, 2007): 144–60. http://dx.doi.org/10.1017/s0036930607003171.
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This article presents a theological engagement with the Christ of the Gospel of John. Christology has two basic responsibilities. First, all Christology is required to demonstrate that it is rooted in scriptural reading. Second, consistent attentiveness needs to be paid to the dynamic relationship between Christ's person and work. The nature of these two responsibilities is elucidated by exploring some recent christological contributions. The remainder of the essay engages with the encounter at the centre of the Fourth Gospel: that in the Word made flesh the eternal love between the Father and the Son is unfolded into the time of this world. Jesus' life and ministry is the decisive meeting of time and eternity. Counsel is then offered for how John's Gospel may faithfully be read in line with this subject matter. Important objections to ‘Logos’ Christologies, and Johannine Christology in particular, are introduced. This article then proceeds to argue for the realistic meeting of all that is human and all that is divine in the person of Jesus who lives a life of loving obedience to the Father. Throughout, this article maintains a conversation with the Fourth Gospel, the ontological implications of this text, and those voices from within Christian tradition that can help us in the reading of John.
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Broughton, Geoff. "Restorative Justice: Opportunities for Christian Engagement." International Journal of Public Theology 3, no. 3 (2009): 299–318. http://dx.doi.org/10.1163/156973209x438265.
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AbstractThe restorative justice movement incorporates a growing body of academic theory and diversity of practice. 'Basic Principles' on the use of restorative justice were endorsed by the Eleventh Session of the United Nations Economic and Social Council (ECOSOC) in 2002. This article begins with a preliminary critique of contemporary restorative justice, arguing that a preoccupation with technique and process has subverted the theological vision of some foundational theorists. The discussion continues with a brief overview of key Christian contributions to restorative justice theory, focusing on the work of Howard Zehr, Christopher D. Marshall and Daniel W. Van Ness, and concludes by asserting that a more holistic Christology is required from future theological contributions to restorative justice practices.
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Park, Junyang. "Contributions and Issues of Jacques Dupuis’ Trinitarian Christology in the Context of Religious Pluralism." Society of Theology and Thought 80 (June 30, 2018): 99–149. http://dx.doi.org/10.21731/ctat.2018.80.99.
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Lombard, Christo. "Ecology and Pneuma: Needing and Finding Each Other?" Journal of Reformed Theology 6, no. 3 (2012): 262–82. http://dx.doi.org/10.1163/15697312-12341271.
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Abstract A discussion of early contributions on ecological spirituality, such as “rediscovering the Gospel of the Earth” (Tom Hayden), “telling a New Universe Story” (Thomas Berry) and “religion as roots and wings” (Jay McDaniel), serves as sounding board for the much earlier pneumatological reflections on humanity and nature by the Dutch scholar, A.A. van Ruler. In his Trinitarian theology, Van Ruler explored ways of overcoming dualism in Christianity and countering spiritless definitions of reality in science. Christology and ‘incarnation’ need supplementation by Pneumatology and indwelling’ of God’s Spirit in humanity and nature to eschatologically properly integrate ‘all things’ in God’s ecology.
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Grenholm, Carl-Henric. "Global Justice in Lutheran Political Theology." De Ethica 3, no. 1 (May 9, 2016): 45–58. http://dx.doi.org/10.3384/de-ethica.2001-8819.163145.
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The purpose of this article is to examine the contributions that might be given by Lutheran political theology to the discourse on global justice. The article offers a critical examination of three different theories of global justice within political philosophy. Contractarian theories are criticized, and a thesis is that it is plausible to argue that justice can be understood as liberation from oppression. From this perspective the article gives an analysis of an influential theory of justice within Lutheran ethics. According to this theory justice is not an equal distribution but an arrangement where the subordinate respect the authority of those in power. This theory is related to a sharp distinction between law and gospel. The main thesis of the article is that Lutheran political theology should take a different approach if it aims to give a constructive contribution to theories of justice. This means that Lutheran ethics should not be based on Creation and reason alone – it should also be based on Christology and Eschatology.
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Tanner, Kathryn. "David Brown's Divine Humanity." Scottish Journal of Theology 68, no. 1 (January 9, 2015): 106–13. http://dx.doi.org/10.1017/s0036930614000945.
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The contributions of this fine book are many but I will concentrate on three, before turning to several more critical remarks.First, and most obviously, the book does the invaluable service of surveying developments in kenotic christology in the nineteenth century while situating them nicely in their different contexts of origin and with reference to lines of mutual influence: continental, Scottish and British trends are all canvassed rather masterfully. Some attention, in lesser detail, is also given to the way these christological trends are extended in the twentieth century to accounts of the Trinity and God's relation to the world generally: kenosis, the self-emptying or self-limiting action of God, in the incarnation, is now viewed as a primary indication of who God is and how God works, from creation to salvation.
Dissertations / Theses on the topic "Contributions in Christology"
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Rivera, Robert Jay. "A Christology of Liberation in an Age of Globalization and Exclusion: The Contributions of Jon Sobrino and Edward Schillebeeckx." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106877.
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Thesis advisor: Roberto S. GoizuetaWe live in an age of globalization and exclusion. In light of this reality and context, I argue that a Christology of liberation is a critical resource that enables excluded people to resist, redeem and re-imagine globalization. The reality of globalization and exclusion is the setting and situation in which the Christology developed here takes shape. I critically analyze economic globalization, its neo-liberal ideology and the negative consequences of this type of globalization—economic and social exclusion of the poor and vulnerable. Finally, I reflect on a theological, more specifically, Christological response to this situation drawing on the Christological contributions of Jon Sobrino and Edward Schillebeeckx. Chapter one offers a descriptive and critical account of neo-liberal globalization and exclusion, and analyzes theological responses to this situation. Chapter two turns to the Christology of Jon Sobrino to describe and analyze some of the main tenets of Sobrino’s Christology. I argue that, at the heart of Jon Sobrino’s Christology is the liberating good news of the crucified and risen Jesus. The liberating good news enables people who have suffered de-humanization and have become victims of neo-liberal processes of globalization to resist, redeem, and re-imagine globalization. Chapter three focuses on Edward Schillebeeckx’s Christology. Here, as in chapter two, I offer a descriptive account of some of the main tenets of Schillebeeckx’s Christology. I argue that, according to Schillebeeckx, the story of Jesus, the living one, who in his liberating praxis reveals what it means to be human and what God is like, bears universal relevance, particularly as it relates to human suffering. Indeed the experience of salvation in Jesus empowers and requires believers to engage in a liberating praxis where there is unjust suffering and a peoples’ humanity is threatened. This story and experience enables people who suffer unjustly and whose humanity is threatened by neo-liberal processes of globalization to critique the neo-liberal ideology undergirding these processes and to resist, redeem, and re-imagine globalization
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Hosler, Nathan. "Brother Hauerwas: An analysis of the contribution of Stanley Hauerwas to peacemaking." University of the Western Cape, 2017. http://hdl.handle.net/11394/6442.
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Magister Theologiae - MThThis study will assess Stanley Hauerwas's claim that peacemaking is a virtue of the church in which peace exists as a necessary characteristic of the church. Christians are formed by practices of the church and so gain the skills required to live faithfully in the world. Such formation teaches us to be truthful and to be at peace. Peace is not only part of this formation; it is this formation. Such formation is based on the present existence of peace in the church through Christ. Not only is peace a part of the local and catholic church but war has been abolished through Christ. Hauerwas claims theology as a legitimate discourse in relation to social and physical sciences. Theology has its primary locus in the church rather than in ahistorical accounts or the university. This claiming of the language of the church creates space for particularity which is often subsumed under the universalizing assertions of the nation-state. With peace as a characteristic of the church, Hauerwas asserts that peacemaking is a virtue of the church and not merely an optional aspect of its life.
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Cline, Darrel Owen. "The contribution of the literary design of the gospel of Mark to Markan Christology." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Grosstephan, Marc. "Karl Pfleger, penseur d'un christocentrisme aux dimensions cosmiques : itinéraire d'un sage...à l'ombre de son clocher d'Alsace." Université Marc Bloch (Strasbourg) (1971-2008), 2003. http://www.theses.fr/2003STR20045.
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"Lutter pour le sens de la vie". Karl Pfleger (1883-1975) résume ainsi son existence et son oeuvre. La vie a-t-elle un sens ? Dans sa diversité, n'est-elle pas absurde, sans aucun centre ? Pfleger relève le défi des prophètes de l'absurde et du nihilisme. Il baigne dans le climat culturel des 19e et 20e siècles dont il épouse les variations jusq'en leurs ultimes conséquences que sont l'athéisme et l'antihumanisme, pour les confronter à ce qui lui semble être le véritable sens de la destinée humaine et cosmique : le Christ. Ce Christ fonde dans l'univers un accord, une ligne de forces, une figure récurrente, un réseau de convergences que Pfleger appelle le christocentrisme, mettant en avant la position centrale du Christ, ordonnateur de l'évolution de la Création et de l'Histoire du Salut. Mais le sens christocentrique de l'homme et de l'univers ne va plus de soi. Pfleger s'impose donc de confronter la foi en Christ aux problèmes de l'existence sous leur aspect scientifique, philosophique, psychologique, social et littéraire. Son oeuvre s'attache à rendre compte de la mystérieuse qu^ete christocentrique inscrite dans la réalité. Le plan de la thèse traduit cette constante préoccupation. Après une courte biographie de Pfleger, ainsi qu'un aperçu de sa méthode d'investigation et de son style, la recherche aborde le mystère christocentrique de l'homme, évoquant le tragique de l'existence, la quête qui la traverse, pour saisir enfin le christocentrisme enfoui au plus profond de la nature humaine. Ce Christ, Dieu-Homme est dévoilé progressivement comme fondement et accomplissement de tout homme. La seconde partie de l'étude est consacrée au christocentrisme cosmique. Tout d'abord exposé à la tentation du panthéisme, avant d'accéder à la foi en un Dieu créateur de la nature, Pfleger découvre l'idéalisme allemand et la gnose russe, qui le conduisent à la rencontre de Teilhard de Chardin, lui révèlant la joie de croire au Christ, centre de l'univers. En penseur audacieux, il est à la recherche d'une vision synthétique de la réalité, fondée dans le mystère divino-humain du Christ. Tel est l'étonnant "itinéraire d'un sage à l'ombre de son clocher d'Alsace""Struggling to make life meaningful" ; this is how Karl Pfleger (1883-1975) summed up his life and work. But is life meaningful ? Because of its diversity, isn't life absurd or without focus ? Pfleger challenges the advocates of nihilism. Given that he was steeped in the cultural atmosphere of the nineteenth and twentieth centuries, he adopted its changes and consequences (namely atheism and anti-humanism. .
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Winder, Timothy J. "The sacrificial Christology of Hebrews : a Jewish Christian contribution to the modern debate about the Person of Christ." Thesis, University of Leeds, 2005. http://etheses.whiterose.ac.uk/443/.
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The Epistle to the Hebrews has been characterised as being a late and strongly Hellenistic text, which displays a high incarnational Christology very similar to, if not as fully developed as, that expressed in the Fourth Gospel. These scholarly assumptions have resulted in Hebrews remaining peripheral to the modem debate about the person of Christ, an approach which this thesis explores and questions. Some modem scholars have recognised that the Epistle also contains an important depiction of the historical human Jesus. This has led many scholars to argue that the Epistle contains two conflicting and juxtaposed portraits of Christ - one concerned with the human historic Jesus - the other concerned with Christ the Divine Son of God This thesis attempts to examine these assumptions and explores the possibilty that Hebrews simply juxtaposes different Christological portraits. Through the exploration of questions of authorship,audience and the background of thought which enables the most assured reading of this enigmatic text, this thesis questions some of these traditional scholarly assumptions. This survey demonstrates how a case can be constructed for an earlier dating of this text, which also recognises its essential `Jewish' Christian character. Some modem scholars recognise that Hebrews contains a distinctive portrait of the human historic Jesus. On the basis that modem study has advocated that Christology should be constructed from below, this thesis first considers the historical Jesus which is the central concern of the Epistle's thinking about the person of Christ. Close study of significant textual features demonstrates that Hebrews' Christology displays a pronounced concern to secure Jesus' close solidarity with humanity, a solidarity which is functionally necessary given the Epistle's use of Old Testament concepts of priesthood in order to explore the meaning of Christ's redemptive activity. Subsequent consideration of the contrasting `high' Christological elements within the Epistle demonstrates both why these have dominated scholarly discussion, and also, more significantly how they also focus attention on the redemptive activity of Jesus' life. Whereas concepts of Divine Sonship and Priesthood might be expected to establish Christ's exalted status, this study demonstrates how these concepts also stress ideas of humiliation and human solidarity. This rather unexpected finding is reflected in a marked ambiguity in the language Hebrews chose to use in expressing his teaching, and I maintain here that this is not an unintentional outcome of the Old Testament citations used but the reflection of the author's deliberate theological intentions. Attention is then focused on a fuller consideration of Hebrews' use of Old Testament concepts and traditions concerning priesthood in constructing its theological and Christological argument. The consideration of these features is divided into two separate but inter-linked studies. The first of these explores concepts of priesthood and sacrifice by consideration of the motifs of human solidarity, the union of priest and victim and ideas concerning a sinless high priest. These discussions include a consideration of Hebrews' use of the idea of `perfection' and its teaching about the sinlessness of Jesus. It is then shown how these ideas provide a basis for uniting the contrasting portraits of Hebrews' Christology. The second of these studies explores Hebrews' use of the traditions associated with the Old Testament priestly figure of Melchizedek, by means of which the Epistle establishes the superiority of Christ's priesthood and redemptive activity. In establishing this superiority Hebrews demonstrates the redundancy of the Levitical priesthood and cultic traditions. This approach typifies Hebrews' positive attitude towards Old Testament religious traditions, which he believes have been both superseded and fulfilled in the person of Christ. Modem scholarship has characterised this approach as an eschatological approach to the revelation of God. The concluding chapter of this thesis considers Hebrews' understanding of Christ's work - both in terms of his past redemptive activity and his present heavenly work of representation and intercession. It is maintained that Christ's work, especially his redemptive activity, is the central concern and focus upon which Hebrews' Christological scheme is constructed, a scheme which unifies the human and divine in the historical Jesus. Hebrews' teaching results in a very dynamic depiction of the person of Christ, which suggests that Hebrews contains many valuable insights on which those involved in the modem debate about the person of Christ might draw.
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Ahiwa, Assanvo Jacques. "Jésus et la maladie dans l'Évangile de Jean : contribution à l'étude d'une christologie johannique." Strasbourg, 2011. https://publication-theses.unistra.fr/restreint/theses_doctorat/2011/AHIWA_Assanvo_Jacques_2011.pdf.
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Les quatre Évangiles parlent abondamment du ministère de Jésus en faveur des malades dans des récits bien organisés. Ces récits sont toujours présentés, à juste titre, dans l'optique de la guérison. Mais dans le quatrième Évangile, le rédacteur semble orienter le lecteur à poser aussi la question sous l'angle de la maladie. Cet Évangile, en effet, a une manière particulière de mettre en relief la maladie. Sans en donner une approche doloriste, le rédacteur propose d'y réfléchir et de montrer comment elle peut être l'occasion pour l'oeuvre de Dieu de se manifester. Ainsi, la maladie de l'aveugle-né n'est pas à voir comme la conséquence d'un quelconque péché, mais plutôt comme une occasion pour que «les oeuvres de Dieu se manifestent en lui» (Jn 9,3). Pareillement, la maladie de Lazare ne conduit pas à la mort, mais elle est pour la gloire de Dieu et pour la glorification du fils de Dieu (11,4). Les quatre récits johanniques qui présentent Jésus en confrontation avec la maladie et le mal - à savoir, les guérisons du fils de l'officier royal (4,46-54), de l'infirme de Bethesda (5), de l'aveugle-né (9), et la résurrection de Lazare (11) - sont tous organisés suivant une stratégie narrative au service de la révélation de l'identité divine de Jésus. Notre étude essaie, à partir du rapport de Jésus à la maladie, de suivre les chemins tracés dans le récit par le narrateur, pour mener le lecteur pas à pas, jusqu'à la découverte du message théologique qu'il veut lui communiquer. Quelles implications christologiques, sotériologiques et eschatologiques peut-on en tirer?The ministry of Jesus unto the sick is amply spoken of in the Gospels. The accounts provided are always presented, as they should be, as processes of healing, with the notable exception of the fourth Gospel, where the narrator seems to lead the reader also to ask the question from the perspective of illness. Illness, in this text, is indeed insisted upon in a most particular way, not in order to pull satisfaction out of suffering, but as an opportunity to reveal the works of God. For instance, the predicament of the man born blind should not be interpreted as the consequence of any particular sin he might have committed, but "so that the works of God might be displayed in him" (John 9, 3). In much the sa me way, Lazarus' illness does not end with death, but for the glory of God and the glorification of the Son (11, 4). The four Johannine narratives in which Jesus is confronted with illness and Evil - that is : the healing of the royal official's son (4, 46-54), of the cripple at Bethesda (5), of the man born blind (9), and the raising of Lazarus' (11) - ail follow a strategy leading to the unveiling of the divine nature of Jesus. Starting from Jesus' relationship to illness, we have endeavoured to follow the ways the narrator uses to make the reader discover, step by step, the theological message he wants to communicate. What conclusions regarding christology, soteriology, eschatology may be drawn from this exploration?
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Geneste, Philippe. "Humanisme et Lumière du Christ chez Henri de Lubac." Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAK001.
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Si la théologie chez de Lubac est une théologie d’occasion, son humanisme est un humanisme converti, converti au Christ ! Il y a chez H. de Lubac une véritable quête d’un humanisme authentique qui ne soit pas contre l’homme, mais pour l’homme, ce que seule la foi au Christ peut garantir. C’est la raison pour laquelle notre auteur envisage l’humanisme comme tourné vers la religion la plus humaine, à savoir la religion du Verbe Incarné. Car ce concept d’humanisme, uni à une trop grande survalorisation de l’homme, verse rapidement dans une dérive anthropologique. Dans l’humanisme chrétien, c’est moins l’existence de l’homme que sa vocation qui est mise en valeur. D’autre part, il existe une connexion entre la singularité de la personne et la solidarité de l’humanité. L’humanisme chrétien déjoue toutes les formes d’individualisme et de collectivisme en contemplant le Christ sous les modes de la densité et de l’unité. La conception de l’humanisme revêt chez Lubac une densité ontologique et une fécondité. Si le sage antique est un être séparé parce que sa contemplation reste solitaire, le saint, dans le Christ, travaille à la transfiguration définitive de l’Univers. Lubac dresse le constat selon lequel le Christ ne peut être dépassé puisque c’est en lui que tout est accompli. L’évènement Jésus-Christ joue un rôle décisif pour l’humanité, c’est le principe du « Tout en tous »If the theology at Lubac is a theology of opportunity, its humanism is a converted humanism, converted to the Christ! There is at H. de Lubac a real quest of an authentic humanism which is not against the man, but for the man, what only the faith to the Christ can guarantee. It is the reason why our author envisages the humanism turned to the most human religion, worth knowing the religion of the Embodied Verb. Because this concept of humanism, united with a too big overestimation of the man, quickly overturns into an anthropological drift. In the Christian humanism, it is less the existence of the man than his vocation which is highlighted. On the other hand, there is a connection between the peculiarity of the person and the solidarity of the humanity. The Christian humanism thwarts all the forms of individualism and collectivism by contemplating the Christ under the modes of the density and the unity. The conception of the humanism dresses at Lubac an ontological density and a fertility. If the antique wise person is a separate being because his pondering remains solitary, the saint, in the Christ, works on the definitive metamorphosis of the Universe. Lubac draws up the report according to which the Christ cannot be exceeded because it is in him that everything is carried out. The event Jesus Christ plays a decisive role for the humanity, it is the principle of " Quite there all "
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Bournique, Gladys. "La spécificité du Ego eimi absolu dans l'Evangile de saint Jean : contribution à la christologie johannique." Strasbourg, 2011. http://www.theses.fr/2011STRA1054.
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Ce travail veut éprouver l'hypothèse que le quatrième évangiliste a utilisé l'expression ?γώ ε?μι, particulièrement sous sa forme absolue, à la fois littérairement, pour structurer et entraîner son récit, et théologiquement, pour développer sa présentation de la personne du Christ. Il commence par un survol des travaux sur l'expression, pour en préciser les acquis ; il passe ensuite en revue les méthodes actuelles, et choisit une approche voisine de la narratologie simple. Les dix passages qui contiennent le ?γώ ε?μι sont analysés, chacun pour soi ; chaque fois l'expression se dégage comme l'élément dynamique principal, mais son sens théologique varie selon les péricopes. La dernière partie étudie le rôle du ?γώ ε?μι dans l'ensemble du livre. Dès le Prologue, l'évangéliste montre son intention de donner une place centrale à l'expression et de la lier à quelques mots-clefs. Tout au long du récit, et jusque dans sa structure, les techniques littéraires qu'utilise l'évangéliste mettent en relief l'importance que celui-ci accorde à l'expression. Enfin, une reprise des analyses individuelles montre que l'écrivain a réussi, à travers le ?γώ ε?μι, à développer l'identité de Jésus, parfois de manière linéaire, mais le plus souvent par éclairage rétrospectif. Le ?γώ ε?μι s'avère être le Nom de Dieu, donné par le Père à Jésus, et par lequel le Jésus johannique révèle sa personne et sa mission. La forme absolue est ainsi fondamentale et donne le sens plénier aux formes avec complémentThe hypothesis of this study is that the fourth evangelist used the expression ?γώ ε?μι, especially the absolute ?γώ ε?μι, both as a literary tool to build and animate his tale and as a theological concept to develop his presentation of Christ. After an overview of previous research on the expression, current research methods are reviewed and one close to simple narratology is selected. The ten passages which contain ?γώ ε?μι are then analysed individually; ?γώ ε?μι is always discovered to be a major dynamic element, but its meaning varies from pericope to pericope. Finally the role of ?γώ ε?μι in the Gospel as a whole is examined. The Prolog reveals the evangelist's intention to give the expression a central place and to link it to certain key words. Then, during the whole story, and even in its structure, the writer's literary techniques underline its importance. When the individual analyses are placed in relation to each other, it becomes evident that the author did indeed succeed in developing Jesus' identity by means of the ?γώ ε?μι, sometimes in a linear manner, but more often by retroactive highlighting. ?γώ ε?μι turns out to be the Name of God, given by the Father to Jesus and by which the johannine Jesus reveals his person and his mission. The absolute form is thus fundamental and gives the full meaning to the forms with an object
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Yokota, Paul. "Jesus the Messiah of Israel : a study of Matthew's messianic interpretation of scripture as a contribution to narrative study of his Christology." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/11127.
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The purpose of this thesis is to study Matthew's messianic interpretation of Scripture as a contribution to narrative study of his Christo logy. While narrative approach to the Gospels has been appreciated in Gospel studies, it has often failed to take seriously into account the distinctive nature of the Gospel text, that is, its relation with the Old Testament. Thus, in order to remedy this deficiency of the narrative approach, this thesis attempts to study Matthew's messianic interpretation of the Old Testament and integrate the results of it into understanding of Matthew's narrative presentation of Jesus. The study of Matthew's messianic interpretation of the Old Testament, furthermore, helps us to understand Matthew's Christology in its historical context from which early narrative criticism has tended to distance itself. This thesis attempts to explore early Jewish messianic interpretation of the Scripture so as to understand the significance or effect of Matthew's messianic interpretation of the Old Testament upon the implied reader of Matthew.
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Toilliez, Geneviève. "Rendre témoignage à la maison de Jacob : Sévère d'Antioche, pasteur et prédicateur, d'après ses "Homélies Cathédrales" (512-518)." Thesis, Strasbourg, 2020. http://www.theses.fr/2020STRAK005.
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Le corpus homilétique de Sévère d’Antioche offre de multiples informations sur la manière dont ce théologien important du VIe siècle concevait son ministère pastoral. L’analyse se concentre d’abord sur les exordes, s’attache ensuite à la manière dont Sévère aborde la question christologique au travers de figures d’authentification et de rejet, puis examine sa pensée au sujet de la vie quotidienne, notamment son rapport aux pauvres. Dans l'ensemble, Sévère conçoit la prédication comme une parole prophétique et développe une pastorale de proximité ; la redevabilité du pasteur à l'égard de Dieu et son rôle de pacificateur sont à ses yeux centraux. Soucieux de cohérence entre orthodoxie et orthopraxie, Sévère rejette toute forme de division et fait preuve d'ardeur à convaincre, tant est grand son amour de la vérité, sa recherche de paix et de justice, son respect pour la création et son désir de rendre témoignage à DieuThe homiletic corpus of Severus of Antioch offers a wealth of information as to how this important sixth-century theologian conceived of his pastoral ministry. This analysis first focuses on his exordia, and then specifically using the concepts of authentication and rejection, explores the manner in which he approaches the question of Christology. This work then turns to the examination of his thinking about daily life, especially in relation to the poor. On the whole, Severus conceives of preaching as a prophetic word and develops a pastoral care of proximity. In this discussion the pastor's accountability to God and his role as a peacemaker are central. In Severus’ concern for coherence between orthodoxy and orthopraxis, he rejects all forms of division. His love of truth, his search for peace and justice, his respect for creation, and his desire to render witness to God all reveal his great eagerness to convince
Books on the topic "Contributions in Christology"
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Mondin, Battista. La cristologia di San Tommaso d'Aquino: Origine, dottrine principali, attualità. Roma: Urbaniana university press, 1997.
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Fast, Arnold V. Neufeldt. Eberhard Jüngel's theological anthropology in light of his Christology. Ottawa: National Library of Canada, 1997.
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Abdul-Masih, Marguerite Thabit. Experience and Christology in the thought of Edward Schillebeeckx and Hans Frei. Ottawa: National Library of Canada, 1996.
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Garrido, Emmanuel A. Faith and filiation: The progressive configuration with Christ in St. Thomas Aquinas'commentary on Jn 1, 12. Romae: Pontificia Universitas Sanctae Crucis, Facultas Theologiae, 2000.
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Le Christ de Kierkegaard: Devenir chrétien par passion d'exister, une question aux contemporains. Paris: Desclée, 1999.
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Schneiders, Mary C. The doctrine of pre-existence of Christ in Thomas Aquinas and Karl Barth: A critical comparison. Ann Arbor, MI: University Microfilms International, 1985.
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Pandiappallil, Joseph. Jesus the Christ and religious pluralism: Rahnerian Christology and belief today. New York: Crossroad, 2001.
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Pugh, Jeffrey Carter. Tracking the footsteps: An examination of Anselm's influence upon Karl Barth's Christological formulation. Ann Arbor, MI: University Microfilms International, 1985.
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Sales, Daniel Boira. La cristologia en Pedro De Capua. Romae: Pontificium Athenaeum Sanctae Crucis, 1996.
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Lindsay, Robert E. The Christology of the Spiritual exercises of St. Ignatius Loyola in the light of St. Paul. Ann Arbor, MI: University Microfilms International, 1992.
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1
Schmidt, Eckart David. "2. Betwixt and Between. Fr. Schleiermacher’s and D. Fr. Strauss’s Contributions to the Paradigm of the ‘Historical Jesus’ in Early Nineteenth Century Theology as Prototypes of Post-Enlightenment Christology and Jesus Research." In The Many Lives of Jesus, 61–84. Turnhout, Belgium: Brepols Publishers, 2024. http://dx.doi.org/10.1484/m.jaoc-eb.5.136310.
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Kaemingk, Matthew. "Muslim immigration and reformed Christology." In Life in transit: Theological and ethical contributions on migration, 171–208. AOSIS, 2021. http://dx.doi.org/10.4102/aosis.2020.bk219.06.
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Burnett, Amy Nelson. "The Contributions of Zurich and Strasbourg." In Debating the Sacraments, 178–203. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0009.
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Ulrich Zwingli and Martin Bucer both built on an Erasmian foundation in arguing against Christ’s corporeal presence, and their publications widened the gap between the Wittenbergers and the sacramentarians. Most of Zwingli’s pamphlets from 1526 were directed against Catholic opponents within Switzerland in the context of the Baden Disputation. Johannes Eck defended Christ’s true presence rather than transubstantiation more specifically, which meant that Zwingli’s responses to Eck attacked both the Catholic and the Wittenberg positions. In response to Leo Jud’s efforts to cite his authority, Erasmus published a denunciation of those saying the sacrament was only bread and wine, although he did not endorse transubstantiation. Bucer’s insertion of his own views into his translation of Luther’s postils only worsened his reputation for duplicity among the Wittenbergers. Luther’s published sermons on the sacrament prompted Zwingli’s 1527 treatises that added Christology to the disputed issues.
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Cross, Richard. "Communion Theories in Catholic Theology." In Christology and Metaphysics in the Seventeenth Century, 169—C7.P126. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192856432.003.0008.
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Abstract This chapter describes the way in which Cajetan’s account of the Incarnation was developed in later Dominican circles. It discusses the contributions of four theologians: Diego Álvarez (the first theologian to attempt a response to Suárez’s innovations), Giovanni Paolo Nazario, João Poinsot, and Jean-Baptiste Gonet. The question for these theologians lay in working out what kind of ground was required for categorial union relation held by Aquinas to exist between the human nature and the divine person. Their answer was that the relation is grounded simply on the immediate communication of the divine subsistence and existence to the human nature. One worry had by Suárez is that no action can be simply unitive, as the communication of the divine subsistence to the human nature seems to be. Nazario responded by attempting to give an account of such an action in terms of a created efflux mediating between action and passion. Poinsot maintains that subsistence might count as a mode; the other thinkers reject this.
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Coakley, Sarah. "Does Kenosis Rest on a Mistake? Three Kenotic Models in Patristic Exegesis." In Exploring Kenotic Christology: The Self-Emptying of God, 246–64. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199283224.003.0010.
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Abstract 1. Introduction And Outline Of Thesis It is a feature of contemporary philosophical analysis of ‘kenotic’ Christology (as witnessed by the contributions of C. Stephen Evans and Stephen Davis to this volume), to emphasize the particular problems of coherence caused by the notion of divine ‘self-emptying’. ‘Orthodox’ or ‘Chalcedonian’ Incarnationalism is taken (not unreasonably, given the normative interpretation of Chalcedon from the time of Constantinople IJl) to imply an assumption that the subject of such ‘Incarnation’simply is the divine, pre-existent Logos, who had an existence in some sense ‘prior’ to the taking of humanity, but who, in becoming human must-according to this reading ofkenosi5--have undergone some modification, or ‘retraction’, of divine characteristics such as impassibility, omniscience, and omnipotence.
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Althouse, Peter. "Three Imago Dei and Kenosis Contributions of Christology to the Study of Godly Love." In The Science and Theology of Godly Love, 56–76. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757907-005.
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Cross, Richard. "Conclusion." In The Metaphysics of Christology in the Late Middle Ages, 293—CCF1. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198880646.003.0011.
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Abstract This concluding chapter attempts to come to some kind of assessment as to the value of the various contributions considered in the rest of the book. Some are rejected: there are no real relations, for instance (against Scotus, Ockham, and others); and ‘man’ should not have an equivocal definition, but be a natural-kind term (against Ockham). Homo assumptus theories are very hard to reconcile with Chalcedon. But voluntarism, and understanding the hypostatic union in terms of created grace, both seem to be live options, as does Auriol’s notion of hypostatic termination. The chapter ends with a plea to reconsider the place and importance of Aquinas in the narratives of late medieval theology and philosophy, de-centring him in favour of a more historically accurate picture.
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Abecina, Alexander L. "Conclusion." In Christ, the Spirit, and Human Transformation in Gregory of Nyssa's In Canticum Canticorum, 238—C9N10. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197745946.003.0010.
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Abstract The Conclusion recapitulates, chapter by chapter, the main arguments of the book before exploring the unique contributions to contemporary Nyssen scholarship and theological research more broadly. It proposes that the subject of Spirit christology in patristic authors, specifically among Alexandrian and Antiochene figures, would be a fruitful area for future research. Further, it suggests that patristic authors are an important source for ongoing reflection in the areas of systematic theology and the theological interpretation of scripture. Finally, it draws attention to recent research on affect theory and the ‘affective salience of doctrine’, arguing that Gregory of Nyssa’s interpretation of the Song of Songs serves as an important touchstone for studying affect among patristic figures.
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Burnett, Amy Nelson. "The Debate Matures, 1527–1529." In Debating the Sacraments, 222–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0011.
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Luther’s 1527 That These Words Still Stand Firm initiated a new stage of the Eucharistic controversy by summarizing and then refuting the most important sacramentarian arguments. The treatise initiated an exchange with Oecolampadius and Zwingli that highlighted their hermeneutical and exegetical disagreements and emphasized Christology. In response to Luther’s 1528 Confession Concerning Christ’s Supper, Martin Bucer wrote a dialogue arguing that Luther and his opponents actually agreed. Although Bucer still advocated a sacramentarian position, he recognized that Luther did not teach impanation, and he began to shift the debate away from Christ’s bodily presence in the elements to Christ’s reception by communicants. Other contributions demonstrate that the two sides were consolidating their arguments and propagating them through a variety of genres.
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Prassas, Despina D. "Introduction." In St. Maximus the Confessor's "Questions and Doubts", 3–42. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755323.003.0001.
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This chapter highlights the writings of Maximus the Confessor (580–662), the seventh-century monk whose theological teachings contributed significantly to early Byzantine monasticism and the decisions of the Sixth Ecumenical Council (680–81). It explores how the writings of the Confessor have continued into the twenty-first century, inspiring a new generation of scholars. The new millennium finds the ongoing production of scholarship addressing the works of the Confessor. It presents numerous monographs in various languages dealing with the topics of Christology, the body and deification, and with Maximus's philosophical contributions, hermeneutics, cosmology, monothelitism, and anthropology. The chapter seeks to better understand the Confessor's antecedents and influences. In doing so, the chapter examines how Maximus has emerged as an essential church father and contributed to the development of Christian thought.