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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.
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Cowe, S. P. "Armenian Christology in the seventh and eighth centuries with particular reference to the contributions of Catholicos Yovhan Ojnec'I and Xosrovik T'Argmanic'." Journal of Theological Studies 55, no. 1 (April 1, 2004): 1–54. http://dx.doi.org/10.1093/jts/55.1.1-a.
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te Velde, Dolf. "The Relevance of Reformed Scholasticism for Contemporary Systematic Theology." Perichoresis 14, no. 3 (December 1, 2016): 97–115. http://dx.doi.org/10.1515/perc-2016-0018.
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Abstract This article examines how Reformed scholasticism can be relevant for systematic theology today. ‘Reformed Scholasticism’ denotes the academic practice in which the doctrines of the Reformation are expounded, explained, and defended. It is primarily a method and attitude in search of the truth, based on a careful reading of Scripture, drawing on patristic and medieval traditions, and interacting with philosophy and other academic disciplines. In addition to these methodological features, important contributions on various doctrinal topics can be discovered. The doctrine of God has a foundational role in the sense that God is the primary subject of the other topics (creation, salvation, etc.). Reformed scholastic theology not only examines God’s inner essence, but also the concrete relation and operation of God toward his world. In a Trinitarian understanding of God’s essence, a distinction is maintained between God’s immanent relatedness as three divine Persons, and his outward relation to created reality. The doctrines of creation and providence gave occasion for Reformed scholastics to engage in debates with the emerging natural sciences, and also articulated important theological insights concerning the involvement of God in creaturely affairs. In Christology, the Reformed orthodox maintained the classic doctrine of the two natures of Jesus Christ, against Socinians and other opponents. These ontological statements are the necessary conditions for a proper understanding of the salvation by Christ. While the doctrinal positions of Reformed scholastic theology cannot be automatically transmitted to contemporary discussions, we can profit from this tradition on several levels of method and content.
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Rumbay, Christar Arstilo. "Christology in Digital Era: A Socio-systematic Theology Contribution to the Sustainable Smart Society." PASCA : Jurnal Teologi dan Pendidikan Agama Kristen 16, no. 1 (May 29, 2020): 15–23. http://dx.doi.org/10.46494/psc.v16i1.70.
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Theology, specifically speaking, Christology, owns exclusive position and tends react sentimentally toward secular disciplines out of its circle. Therefore, linking Christology and digital era falls to practical matter on how modern devices could be employed for religion advantages. This essay tries to evaluate reconciliation between them and see possibilities on how Christology could contribute to the sustainable smart society. However, divinity and technology are contrast square that offers less of space for dialogue, furthermore, it receives pessimistic tone concerning their health relationship. The expectation is, a socio-systematic sensitive approach of Christology may ground new perspective and results unexpected knowledge for the sustainable of smart society.
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Manurung, Frans Setiadi. "Teologi Keramahan Allah: Sebuah Pembacaan Kristologi Lukas." GEMA TEOLOGIKA 3, no. 2 (October 26, 2018): 185. http://dx.doi.org/10.21460/gema.2018.32.410.
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This paper is an attempt to present a hospitable christology model that is relevant for answering issues of plurality in the Indonesian context. The author raises one of the problems of christology, namely the controversy over the idea of Jesus’ subordination to and belief in God in both Luke’s writings. Developing the synthesis approach of Douglas H. Buckwalter, it is suggested that Luke’s Christology is traditional and does not show any conflict with these two ideas. Luke’s ability to build a synthesis in his Christology is precisely an important point for Luke in depiciting Jesus as a manifestation of God’s hospitality and a model for his community. Luke’s Christology that presents the idea of the hospitality of God, is an important contribution for the construction of a model of Christian life in the Indonesian context.
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Crisp, Oliver D. "John Owen on Spirit Christology." Journal of Reformed Theology 5, no. 1 (2011): 5–25. http://dx.doi.org/10.1163/156973111x565082.
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AbstractIn the recent literature, the Spirit Christology of the puritan theologian John Owen has been offered as a constructive contribution to Christian theology. In this article, Owen’s Spirit Christology is set out and criticized. Although there is much to commend in Owen’s approach, it is deficient in several important respects. In its place, an “Owenite” pneumatologically sensitive Christology is considered, drawing on the notion of divine hiddenness in the Incarnation, or divine krypsis. This succeeds in precisely the areas where Owen’s account is wanting.
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Jerome Van Kuiken, Evert. "Lamb and Lion, Eyes and Horns: Spirit Christology in the Apocalypse of John." Journal of Theological Interpretation 18, no. 1 (June 2024): 117–30. http://dx.doi.org/10.5325/jtheointe.18.1.0117.
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Abstract What contribution may the Apocalypse of John make to Spirit Christology? This article focuses on Rev 5:5–6, progressively unveiling these verses’ promise for the project of Spirit Christology through the examination of seven theses. The aim of this exercise is mutual enrichment: Spirit Christology gains an expanded biblical basis beyond its traditional concentration on the New Testament gospels, while the theological interpretation of the Apocalypse of John benefits from a Spirit-christological reading heretofore lacking in major works on the theological interpretation of Revelation.
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Rodríguez, Daniel A. "No Longer Foreigners and Aliens: Toward a Missiological Christology for Hispanics in the United States." Missiology: An International Review 31, no. 1 (January 2003): 51–67. http://dx.doi.org/10.1177/009182960303100109.
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This study addresses the need for a missiological Christology informed by the sociohistorical and cultural context of Mexican-Americans. The author analyzes the contribution and relevancy of Christologies elaborated around the “Galilean identity” of Jesus, but argues that from an evangelical perspective, Jesus' Galilean identity does not adequately interpret the meaning of the passion and vindication of Christ. This study demonstrates that a Christology developed around the “Rejected Stone” passages found in the New Testament relates the ministry and passion of Jesus Christ in a contextually relevant way to Mexican-Americans. The author also explores the missiological implications of the proposed Christology.
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Siahaan, Tangkas. "TEOLOGI MODERN RUDOLF BULTMANN; ESKATOLOGI DAN DEMITOLOGISASI." Matheteuo: Religious Studies 3, no. 2 (December 15, 2023): 95–106. http://dx.doi.org/10.52960/m.v3i2.259.
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Rudolf Karl Bultman was a New Testament scholar who began his studies at the University of Marburg in 1916-1921. Bultmann was influenced by Existentialist philosophy. His thinking was not merely superficial but posed a serious challenge to liberalism and orthodoxy. For several centuries Christology has been built using the "above" approach or Christology from above, one example is Cur Deus Homo? Written by Anselm. Modern theologians reverse this approach with the Christology from below pattern. This pattern changes the direction of Christology from theocentric to the anthropocentric. Christology becomes Jesusology. Bultmann, as a child of the modern era, clearly understands the problems of liberalism, so he stands up to challenge his era which has gone beyond the proper limits in treating biblical texts, especially the New Testament. He is more skeptical than Barth and Brunner in his criticism of the reconstruction of the historical Jesus according to the historical pattern of modernism. The evangelical wing tends to be “hostile” to Bultmanian thought because its demythologizing program attacks the validity of the Bible. However, the author sees the points of Bultmann's contribution as well as the weaknesses of his thinking
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Paczkowski, Mieczysław C. "Chrystologia Hieronima na tle teologii palestyńskiej przełomu IV i V wieku." Vox Patrum 48 (June 15, 2005): 159–86. http://dx.doi.org/10.31743/vp.8718.
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The Palestinian Church gave the remarkable contribution to patristic Christology. Origen and Eusebius gave the response to the developments of theology and dogma. This particular view of Christology was fostered the special conditions of the Holy Land, as one can see at first in the fourth century with Cyril of Jerusalem, then with Jerome in the fifth. The Holy Land was very favourable to a process of synthesis among different theological traditions and Jerome follows faithfully the footsteps of Origen.
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Bordeyne, Philippe. "The Contribution of Christology to Dealing with Moral Pluralism." Society of Theology and Thought 80 (June 30, 2018): 187–216. http://dx.doi.org/10.21731/ctat.2018.80.187.
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Gavrilyuk, Paul L. "Christopher Beeley, The Unity of Christ." Scottish Journal of Theology 68, no. 3 (July 7, 2015): 345–50. http://dx.doi.org/10.1017/s0036930615000149.
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Professor Beeley has contributed a new chapter to the history of the doctrine of communicatio idiomatum. He has written a provocative book, whose argument is both revisionist and orthodox. Beeley proposes to revise the accepted christological narrative by questioning the significance and theological genius of Athanasius of Alexandria. In Beeley's judgement, Athanasius' contribution pales in comparison with such giants as Origen, Eusebius of Caesarea, Gregory Nazianzen and Maximus the Confessor. Beeley finds especially in Nazianzen's Christology the most profound and consistent rendering of the unity of Christ, a golden standard for expressing communicatio idiomatum. According to Beeley, Gregory's achievement was only partially matched by the Christologies of Cyril of Alexandria and Leo of Rome. Gregory's Christology is the apex of the Origenist tradition, its most complete and compelling expression. A permanent contribution of Beeley's work is the restoration of Gregory the Theologian to the diptychs of contemporary Western patristic scholarship, in which Nazianzen has been overshadowed by another Cappadocian, Gregory of Nyssa.
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Vollenweider, Samuel. "Veronica Koperski, The Knowledge of Christ Jesus my Lord: The High Christology of Philippians 3:7-11 (Contributions to Biblical Exegesis and Theology 16), Kampen (Kok Pharos) 1996, XVII u. 368 S., brosch. NFL 69,90; ISBN 90-390-0132-4." Biblische Zeitschrift 41, no. 2 (September 24, 1997): 276–78. http://dx.doi.org/10.1163/25890468-04102019.
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Oduor, Peter Lee Ochieng. "Christological Contextualization as a Parameter to Strengthen Theology Formulation and Enhance Christian Evangelization in Africa." East African Journal of Traditions, Culture and Religion 3, no. 2 (September 14, 2021): 58–78. http://dx.doi.org/10.37284/eajtcr.3.2.411.
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The quest for a contextual African Christianity is one that theological scholarship in Africa should be keen to formulate and construct if the Christian message is to gain the much-needed impact and transformational agenda that will facilitate the process of evangelization of the continent. This is because our theological discourse must be incarnational in theology and methodology. Our study endeavours to submit a contribution in this solemn expedition through an emphasis on the necessity of a contextualized Christology that is cognizant of the African realities and heritage to make the message of Christ be at home to the indigenous African audience. This calls for a paramount understanding of the history of the African people, the African primal religions and most importantly the African culture. The Understanding of these critical issues that together construct the identity of the African will enable the presenter of the Christological message to present the person of Christ that is relevant and addresses the perennial problems that are faced by African communities. This will in the long run make the African to be persuaded to the need to establish a relationship with Christ who is to him a friend or family, Mediator or Ancestor per excellence, Life giver or Healer, and Leader per excellence. These are the realities that Africans would be quick to identify and associate with. To accomplish this, the study observed the significance of the doctrine of Christology in the theological framework; it explored the means with which Christology was administered in Africa in the past. We were able to tackle the subject of Christological Contextualization by observing matters sources and methodology of African Christology and building on the same towards the models that are favourable to Christology in Africa
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Crisp, Oliver D. "Shedding the theanthropic person of Christ." Scottish Journal of Theology 59, no. 3 (July 25, 2006): 327–50. http://dx.doi.org/10.1017/s0036930606002304.
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The Dogmatic Theology of the nineteenth-century divine William Shedd has received little attention in the literature. Yet it contains a number of theologically interesting arguments. This article sets forth what Shedd has to say on the doctrine of the theanthropic person of Christ. I show that his doctrine of the person of Christ represents one important Chalcedonian stream of Christology, which, in Shedd's estimation, is intimately connected to two overarching themes in his dogmatics, namely, traducianism and Augustinian realism. His commitment to these two doctrines in his theological anthropology has important and unexpected implications for his Christology. Although the conclusion is that Shedd's doctrine of the person of Christ suffers from several serious problems, it represents an important contribution to systematic theology, which has more than historical interest.
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Lodberg, Peter. "Grundtvig i økumenisk perspektiv." Grundtvig-Studier 49, no. 1 (January 1, 1998): 157–74. http://dx.doi.org/10.7146/grs.v49i1.16276.
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Grundtvig in an Ecumenical PerspectiveBy Peter LodbergN.F.S. Grundtvig’s theology has often been perceived as a uniquely Danish phenomenon. This has resulted in a failure to appreciate the ecumenical themes in his theology and has precluded a positive consideration of what impulses his comprehensive work may have added to the ecumenical debate about such issues as practical theology, ecclesiology, and the relationship between Scripture and tradition.The article points out that in order to understand Grundtvig’s church view it is absolutely essential to begin with the Danish version of a classical discussion in ecumenical theology: the relationship between justification and church, christology and ecclesiology, as it manifested itself in the discussion between Grundtvig and H.N. Clausen about the nature of Catholicism and Protestantism.In Kirkens Gienmæle (The Rejoinder of the Church), Grundtvig rejects the attempt by modem Protestantism to establish a fundamental difference between the two versions of the understanding of Christianity in the Western Church as far as the question of the relationship between justification and church is concerned. According to Grundtvig, such an attempt is bound to end in heresy, since it fails to appreciate the actual historical church as the bearer of God’s salvation in the world. Instead Grundtvig emphasizes an ecumenical ecclesiology, starting from a common confession of the Apostles’ Creed, Baptism and Communion, which are the unifying elements of all Christians, regardless of differences in theological dogma. Hence follows that there is no fundamental difference between Catholicism and Protestantism, but a shared basic view as far as the content and celebration of faith is concerned.Thus, what Grundtvig achieves is a theological freedom to remain critical of the transformations undergone by the historical church in its many confessional and national versions through the ages. But at the same time this means that there is a decisive systematic-theological point in emphasizing that Grundtvig always speaks about the Christian Church before he speaks about the confessional or national church. It should be stressed at the same time that the all-Christian church is not invisible or an unattainable ideal, but a historical fact when the congreation is gathered for divine service. Here the Gospel and the Holy Communion is administered to people, so the faith must live in their hearts.Grace is thus inseparable from and dependent on the sacramental presence as it is experienced in the church which is the congregation celebrating divine service. Thus the way has been opened for a positive consideration of Grundtvig’s contributions to ecumenical theology.
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Redman, Roland R. "H. R. Mackintosh's Contribution to Christology and Soteriology in the Twentieth Century." Scottish Journal of Theology 41, no. 4 (November 1988): 517–34. http://dx.doi.org/10.1017/s0036930600031781.
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Hugh Ross Mackintosh (1870–1936) was Professor of Systematic Theology at New College, Edinburgh, for 32 years until his sudden death on 8th June 1936. Regarded as one of the foremost theologians of his day, he was awarded honorary degrees from Oxford and Marburg, and left profound impressions on the countless students from Scotland and around the world who came to hear his lectures. Mackintosh was a formidable scholar; it was said that he had read every important theological book published in Britain and Germany, and he skilfully translated Ritschl's Justification and Reconciliation and Schleiermacher's The Christian Faith. He possessed a discerning eye and a gift for lucid exposition which made him an authoritative interpreter and commentator. A keen student of philosophy, Mackintosh studied its relationship to theology closely; much of his early work dealt with the neo-Kantian epistemology of Herman Lotze that formed the philosophical basis for Ritschlian theology.
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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
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Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
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Brock, Sebastian P. "The Christology of the Church of the East." Religions 15, no. 4 (April 5, 2024): 457. http://dx.doi.org/10.3390/rel15040457.
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After setting out the background of the early history of the Church of the East, this contribution focuses on the Syriac sources of the fifth to seventh centuries which are witnesses to the development of the ‘two-nature’ Christology of the Church of the East, situated outside the Roman Empire during this formative period. Special attention is paid to the ambiguous term qnoma, which is used to render hypostasis in the Chalcedonian Definition, but which, for native Syriac authors, has the different sense of ‘defining characteristic’. The problematic designation ‘Nestorian’ should be avoided since it implies completely different things to different parties. Some final thoughts are given to the ongoing significance of the tradition of the Church of the East in its various present-day manifestations.
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Kanaris, Jim. "Bernard Lonergan, SJ (1904–84): A Theologian of Change and Judgment." Theology Today 62, no. 3 (October 2005): 330–41. http://dx.doi.org/10.1177/004057360506200304.
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At least two elements pervade Lonergan's contribution to theology: a faith-based desire for religious “orthodoxy” and an indefatigable desire for “understanding.” This concern receives distinctively new form in Lonergan, being forged against a background of competing voices whose mastery over belief and thought stultifies faith and restrains insight. The article investigates this dynamic in three basic parts: Lonergan's contribution to the distillation of the Catholic “orthodoxy” upon which he was reared; the conscious operation of “judgment,” which earmarks Lonergan's revalorization of orthodoxy as against the fundamental failure he saw in reactionary thinking to Catholicism; and a brief illustration of how these elements correlate in Lonergan's Christology.
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Rungkat, Jimmy. "Kristologi Multikultural Bagi Penguatan Budaya Toleransi Mahasiswa Kristen." Jurnal Sosial dan Teknologi Terapan AMATA 2, no. 2 (September 28, 2023): 25–33. http://dx.doi.org/10.55334/sostek.v2i2.158.
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This research aims to understand the teachings and life of Jesus Christ as a person present in the midst of cultural diversity (Multicultural Christology) as a contribution to the material of tolerance in the Christian Religion courses at the College for strengthening the culture of student tolerance. Through qualitative descriptive methods through hermeneutic-exegesis approaches the result is obtained that Multicultural Christology teaches that Christ must be present in the midst of diversity, Christ is always associated with “the other” not sin but the duty of showing love and bringing peace, Christ always promotes a reconciliation mission that touches human issues, Christ willing to learn about “the others”, and Christ always carries out a mission of dialogue in a spirit of solidarity. Starting from this, it is implemented in the strengthening of a culture of Christian students’ tolerance, namely the awareness of being present in the midst of diversity, the consciousness of willingness to learn about “the others”, the conscience of carrying out a mission of dialogue, and the constipation to live side by side with “the other” in thinking and acting in order to provide solutions and service to human social problems.
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Baranov, Vladimir. "The Theological Ontology of Leontius of Byzantium and the Circumscribability Argument in the Iconophile Polemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 462–81. http://dx.doi.org/10.25205/1995-4328-2022-16-2-462-481.
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The theological contribution of Leontius of Byzantium played a crucial role in adapting the notions of substance and hypostasis from their original Trinitarian to a Christological context. The Leontian concepts, such as enhypostasized substance, distinction between the principle of substance and mode of existence, as well as “relational” ontology of reversed unions and distinctions at the levels of substances and hypostases was adopted by Maximus the Confessor and John of Damascus in their polemical application of Neo-Chalcedonian Christology, as well as the by the Iconophiles of the Second Iconoclasm in support of the circumscribability of Christ.
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Oberdorfer, Bernd. "Theologie des Kreuzes aus evangelischer Perspektive in ökumenischer Absicht." Evangelische Theologie 78, no. 6 (December 1, 2018): 436–48. http://dx.doi.org/10.14315/evth-2018-780606.
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AbstractIn September 2017, the feast of the Exaltation of the Holy Cross in Trier was celebrated ecumenically. It is within this context that this contribution discusses central traits of Luther’s theology of the cross based on the 1518 Heidelberg Disputation and the 1519 Sermon on Preparing to Die (Sermon von der Bereitung zum Sterben). It then identifies important consequences of Luther’s focus on the cross in Christology, his understanding of the Lord’s Supper, and in ethics, and draws reception-historical lines to modern Lutheranism. At the end, considerations as to the ecumenical relevance of the theology of the cross are presented.
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KATER, MAARTEN J. "Where Has the Soul Gone in Pastoral Care? The Case and Cure of Pastoral Counseling." Unio Cum Christo 9, no. 1 (April 1, 2023): 85. http://dx.doi.org/10.35285/ucc9.1.2023.art5.
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Abstract In this contribution, we first explore the situation we find in our century in the field of pastoral theology. It turns out that there is a constant back and forth between “theology” on the one hand and “therapy” on the other. One of the main causes of this problem seems to be that we have decoupled God from man, Christology from pneumatology. We need a theological anthropology in which the soul regains its central place: pastoral care is care for the soul, or it is not pastoral care at all. KEYWORDS: Kerygma, therapy, hermeneutics, soul, theological anthropology
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Rumbay, Christar Arstilo. "The Dualistic Nature of Christ: A Comparison Study of Herman Bavinck And Ellen White Thoughts." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 3, no. 2 (December 14, 2020): 167–81. http://dx.doi.org/10.34307/b.v3i2.150.
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Abstract: Christology has been a subject of wide discussion due the very heart of Christianity lays on this doctrine. Further, it relates directly to some core identity of believers such as soteriology, trinity and atonement. The intention of this treatise is to delve and offer alternative perspectives that may contribute to the discourse. However, the natures of Christ are one of the high attentions given. The divinity and humanity attributes participate consistently in dialogues. Herman Bavinck, a Dutch reformed background, and Ellen White with American Adventist tradition share insights to the topic. This essay goes to compare their thought in order to see the contribution that could be offered. Keywords: divinity-humanity, Christology, Herman Bavinck, Ellen White Abstrak: Kristologi menjadi topik pembahasan luas karena menjadi dasar doktrin kekristenan. Lebih jauh, Kristologi memiliki korelasi langsung dengan inti keyakinan seperti soteriology, trinitas dan penebusan. Tujuan dari tulisan ini adalah untuk menggali dan menawarkan perspektif alternative yang dapat berkontribusi pada diskursus ini. Kodrat dari Kristus adalah atensi utama dalam pembahasan ini. Karakter ketuhanan dan kemanusiaan diulas secara konsisten. Herman Bavinck, latar belakang tradisi reformasi Belanda, dan Ellen White dengan tradisi Adventist di Amerika merefleksikan pengetahuan mengenai topik ini. Artikel ini mencoba memberikan perbandingan dengan tujuan untuk melihat kontribusi yang dapat ditawarkan.
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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.
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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.
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Bucur, Bogdan G. "Matt. 18:10 In Early Christology and Pneumatology: A Contribution to the Study of MattheanWirkungsgeschichte." Novum Testamentum 49, no. 3 (2007): 209–31. http://dx.doi.org/10.1163/156853607x214967.
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Escobar, Samuel. "Evangelical Theology in Latin America: The Development of a Missiological Christology." Missiology: An International Review 19, no. 3 (July 1991): 315–32. http://dx.doi.org/10.1177/009182969101900305.
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There has been a significant change in the way Latin American Christians perceive the person of Jesus Christ. The classic images of the Jesus child and the suffering Christ of the passion scenes, ably described and analyzed by John A. Mackay, have been substituted for an image of Jesus that does more justice to the New Testament material. The particular contribution of evangelical theology to this change has been in recent years the search for a new model for mission patterned after the model of Jesus in the Gospels, and a christological paradigm for social ethics in a time of change. This theological exploration has kept close to the concerns and convictions of the growing evangelical communities that have continued to grow in Latin America.
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Simuț, Corneliu C. "Philip Melanchthon’s Early Theology of Preaching: Theologizing the Word of God in His Apology of the Augsburg Confession (1531)." Expository Times 129, no. 1 (July 21, 2017): 14–31. http://dx.doi.org/10.1177/0014524617723812.
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This paper focuses on how Philip Melanchthon organized his theology of preaching in the Apology of the Augsburg Confession, the very first defense of the early church reformers’ approach to doctrine against formal papal criticism as drafted in the Confutation of the Augsburg Confession by Johann Eck, who had been commissioned by emperor Charles V to provide a papal romanist refutation of the reformist Augsburg Confession. The article is going to demonstrate that Melanchthon’s theology of preaching insists on the proclamation of God’s Word as Christ, Gospel, and repentance, an indication that his homiletical theory encompasses key dogmas like christology, revelation, and soteriology, all fundamental tenets which not only define the core of Protestant theology and practice but also provide listeners with the possibility of a changed life experience based on Christ’s work as savior. The main contribution of this paper resides in the fact that on the one hand, it attempts to clarify Melanchthon’s theological position not as a Protestant writing against Catholics but rather as reformist challenging his papal peers within the Catholic church, while on the other hand, it identifies various aspects of his early thought as presented in the Apology—Christ, Gospel, repentance—and places them together systematically into a building block which constitutes his early theology of preaching as dogmatically founded on as well as anchored in christology, revelation, and soteriology.
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Łukaszczyk, Michał. "Christocentric Exegesis in The Letters of St. Jerome. Based on Selected Examples." Biblica et Patristica Thoruniensia 17, no. 1 (March 29, 2024): 23–35. http://dx.doi.org/10.12775/bpth.2024.002.
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This article presents examples of typological, prosopological and allegorical exegesis contained in the Letters of Jerome of Stridon. They concern Christocentric interpretation - showing how Christ is present in the texts referred to. In carrying out his Christocentric exegesis, the Monk of Bethlehem draws on the works of Origen and combines the wealth of the Alexandrian and Antiochian schools. All this makes Stridonian's interpretation extremely profound and characterised by a particular reference to Christ. The exegesis present in the Epistles fits in with that of the other Church Fathers. It must be emphasised that the biblical interpretation of the Author of the Vulgate made a special contribution to the development of Christology and eschatology.
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Walczak, Marcin. "Zasady teologii pośrednictwa w świetle chrystologii Paula Tillicha oraz ich implikacje dla myśli i praktyki katolickiej." Studia Oecumenica 22 (December 28, 2022): 173–91. http://dx.doi.org/10.25167/so.4579.
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Paul Tillich, jeden z największych teologów protestanckich XX wieku, jest twórcą oryginalnego systemu teologicznego, w którym centralne miejsce zajmuje chrystologia. Choć teolog niechętnie operował pojęciem pośrednictwa, w swoim dziele przedstawił Chrystusa właśnie jako Pośrednika objawienia i zbawienia. Chrystologia Tillicha stanowi cenne źródło dla refleksji nad tym, czym jest pośrednictwo i według jakich zasad powinno być rozumiane i przedstawiane w teologii. Niniejszy artykuł przedstawia zasady kształtowania teologii pośrednictwa w oparciu o myśl Tillicha. W pierwszej części zasady te zostaną wyliczone i omówione, w drugiej zaś wyprowadzone zostaną wnioski związane z teologią i praktyką katolicką. Myśl Tillicha w tym zakresie okazuje się cennym przyczynkiem do dialogu ekumenicznego, skoro temat pośrednictwa stanowił od czasów reformacji jedną z głównych osi sporu międzywyznaniowego. Paul Tillich, one of the greatest Protestant theologians of the twentieth century, is the creator of an original theological system in which Christology plays a central role. Although the theologian was reluctant to use the term “mediation”, in his work he presented Christ as the Mediator of revelation and salvation. Tillich's Christology is a valuable source of reflection on what mediation is and on what principles it should be understood and presented in theology. This article presents the principles of shaping the theology of mediation based on the thought of Tillich. In the first part, these principles will be listed and discussed, and in the second part, conclusions related to Catholic theology and practice will be drawn. Tillich's thought in this regard turns out to be a valuable contribution to the ecumenical dialogue, since the topic of mediation has been one of the main fields of the catholic-protestant dispute since the Reformation.
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Ambrose, Glenn. "Religious Diversity, Sacramental Encounters, and the Spirit of God." Horizons 37, no. 2 (2010): 271–91. http://dx.doi.org/10.1017/s0360966900007283.
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ABSTRACTThere is increasing pressure on religious thinkers and leaders to construct theologies thoroughly grounded in the particularities of a faith tradition but truly appreciative of religious pluralism. This essay argues that a significant contribution towards articulating a Roman Catholic theology of religious diversity can be advanced by explicitly integrating developments in pneumatology and sacramental theology. Pneumatology has obvious pluralistic implications insofar as Catholic theologians and the magisterium itself have emphasized the universal presence of the Holy Spirit. The sacramental tradition is more ambivalent. On the one hand, the sacramental principle and sacramental nature of human existence would seem to endorse the authenticity of religious pluralism. On the other hand, sacramental theology in the West has historically been shaped by a Christomonism which necessarily tends toward exclusivism. This tendency can be overcome by understanding sacraments in light of a Spirit Christology from below.
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Schliesser, Christine. "Public Theology as Cultural Witness: Christological Contours for “Times That Are A’Changin’”." Religions 14, no. 4 (April 3, 2023): 485. http://dx.doi.org/10.3390/rel14040485.
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Churches in Europe are being faced with a transformation that can be described as a seismic shift. In order to face the challenge of cultural witness in this context, this contribution proposes a Christologically contoured public theology. This will be spelt out in four consecutive steps. After a brief introduction on the paradigm of public theology, the second part tackles the question of addressees. Is the witness of public theology directed at the church or at the world? Making use of the insights of German theologian Dietrich Bonhoeffer, this contribution argues for going beyond the binary and understanding the one Christ-reality as the frame of reference for public theology and cultural witness. The third part seeks to uncover the transformative power of Christology for public witness by making use of the traditional dogmatic figure of the munus triplex for the task of witnessing to the “public Christ” (Michael Welker). In the final part, three theses sketch out the implications of public witness in “times that are a-changin’.” (1) Public witness needs religious literacy and bilinguality. (2) For public witness, diaspora existence and missional existence are sisters. (3) Public witness is ecumenical, practical, and spiritual.
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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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Grabau, Joseph L. "Cristología y exégesis en el Tratado XV In Iohannis Euangelium de Agustín de Hipona." Augustinus 64, no. 1 (2019): 145–52. http://dx.doi.org/10.5840/augustinus201964252/2539.
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Augustine of Hippo was active in the period leading up to conciliar definitions of Christology, yet he displays remarkably distinct preferences in his treatment of Christ. Rather than repurposing his work to discover antecedent traces of the Chalcedonian definition –or the pervading influence of Nicene faith–one must remain open to Augustine’s own Christological method. For, in fact, as much as he held to a firm belief in the objective work of Christ and its proper role in the divine plan for human salvation, Augustine maintains a certain approach to biblical exegesis that reinvents our notions of Christology to include, primarily, exegetical praxis. A valuable example of this practice appears in the early ‘anti-Donatist’ homilies on John, in particular in the 9th and 15th where Augustine reads Christ into the whole of Scripture, beginning with Gen. 2:24-5. In so doing, the bishop of Hippo builds upon essentially Pauline interpretative strategies, even in his reading of the Fourth Gospel. The present contribution aims to identify those Pauline elements, chiefly among them the role of Eph. 5:31-2 and Rom. 5:14, the latter of which presents Adam as ‘forma futuri’ – that is, a prophet of Christ. In his reading of John 2 on the Wedding at Cana (homily 9) and John 4 (homily 15), Augustine develops a hermeneutic of recognising Christological prophecy in the ‘old testament’, and in so doing he develops the Pauline sentiment of Rom. 5:14 in new directions, applying it liberally to the successive Hebrew patriarchs. This new turn in studies of Romans, chapter 5, under the Christological programme of Augustine during his early anti-Donatist engagement, offers new light on possible early Christian interpretations of the Bible – especially welcome after so many reflections on Rom. 5:12 and its influence for the later Pelagian controversy.
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Lange, Christian. "„Monophysiten“ und „Nestorianer“. Überlegungen zu zwei Bezeichnungen aus der christlichen Theologie- und Kirchengeschichte." Millennium 20, no. 1 (January 1, 2023): 193–253. http://dx.doi.org/10.1515/mill-2023-0010.
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Abstract This paper challenges the traditional notions of ‘Monophysitism’ and ‘Nestorianism’ or ‘The Nestorian Church’. With regard to ‘Monophysitism’, it argues that two interpretations of the basic ‘Alexandrian’ Christological formula of the ‘one nature of the God-Logos incarnate’ need to be distinguished. One, according to which the individual properties of the two ‘natures’ of Christ were lost and mixed, and which can, indeed, be referred to as ‘Monophysitism’ – in contrast to another interpretation which insisted that the individual characteristics of the two ‘natures’ were preserved and the ‘God-Logos incarnate’ remained consubstantial with human beings (homoousios hēmin). This second approach might be better referred to as ‘Miaphysitism’. Similarly, this contribution suggests that it seems necessary to differentiate between what Nestorius of Constantinople himself taught and what his opponent Cyrill of Alexandria imputed to him. When analyzing Nestorius’ own writings, it becomes clear that Nestorius neither challenged the true union between the God-Logos and the ‘Man’ nor assumed a time in which the ‘Man’ existed prior to his unification with the God-Logos. Therefore, Nestorius taught no ‘Nestorianism’ in the sense in which Cyrill of Alexandria introduced it. Likewise, the Christology of the Apostolic Church of the East is based on the views of Theodore of Mopsuestia. It is not before the 6th century that representatives of this Church discovered Nestorius as a martyr for the ‘orthodox belief’ who was persecuted by the Egyptian ‘Pharaoh’, just as had been John Chrysostom before him. Because of its loyalty to the Christology of Theodore of Mopsuestia, it seems rather fitting to abandon the inappropriate title ‘Nestorian Church’ – a polemical title that has been pinned on the ‘Church of the East’ by its theological opponents from the 6th century onwards.
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Valinho Gomes, Pedro. "L’impératif de l’indicatif." Revue de Théologie et de Philosophie 152, no. 4 (January 28, 2021): 395–413. http://dx.doi.org/10.47421/rthph152_4_395-413.
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Cet article propose un itinéraire de réflexion sur les fondements de l’éthique théologique en articulant trois contributions de Karl Barth à ce domaine : la définition de l’éthique comme l’impératif de l’indicatif qu’est la dogmatique, voire l’inséparabilité entre éthique et dogmatique qui place l’éthique à l’écoute de la révélation ; l’articulation d’un nexus christologique entre les catégories d’obéissance et de liberté comme « autodétermination déterminée » ; le débat sur l’Évangile et la Loi, comme révélation de l’histoire de la grâce à partir de laquelle se déploie la grammaire d’une existence chrétienne. Cet itinéraire est entrecoupé par trois passages bibliques qui sont alignés sur les contributions de Barth : la vocation d’Abraham ; l’agonie de Jésus à Gethsémani ; la question posée à Jésus sur le bien qu’il faut faire pour entrer dans la vie éternelle. Nous suggérons que cet itinéraire biblique et barthien souligne qu’une éthique théologiquement construite conflue vers la christologie.
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Stathokosta, Vassiliki El. "Relations between the Orthodox and the Anglicans in the Twentieth Century: A Reason to Consider the Present and the Future of the Theological Dialogue." Ecclesiology 8, no. 3 (2012): 350–74. http://dx.doi.org/10.1163/17455316-00803006.
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Taking as a starting point the Patriarchal Encyclical of 1902-4, which celebrates one hundred and ten years in 2012 (1902-2012), attention is given to its contribution to Anglican-Orthodox dialogue. A decisive landmark in Anglican-Orthodox relations and in the formation of the Ecumenical Movement was the visit of the Greek Church delegation to the USA and England in 1918 and the discussions with Episcopalians and Anglicans on Christology and Triadology (‘Trinitarian theology’) as well as ecclesiology. The process of this dialogue is examined here through the evaluations of three distinguished Greek Orthodox figures, carefully chosen as representative of their time, and in the light of such innovations as the ordination of women. This study emphasizes that the ecclesiological and theological proximity of Orthodoxy and Anglicanism is a solid basis for the continuation of their theological dialogue. The documents of Moscow (1976), Dublin (1984) and the Cyprus Statement (2006) prove that there is sufficient common ground to continue a fruitful discussion.
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Catta, Grégoire. "La doctrine sociale de l’Église comme théologie." Revue d'éthique et de théologie morale N° 321, no. 1 (June 13, 2024): 115–28. http://dx.doi.org/10.3917/retm.3232.0115.
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La doctrine sociale de l’Église est théologique car elle fait appel à des sources bibliques et théologiques pour proposer un discernement et des orientations d’action sur des questions économiques, politiques et sociales. Mais elle est aussi théologique parce qu’en traitant de ces questions, elle contribue à faire pénétrer plus avant dans le mystère de Dieu sauveur et à en rendre compte. À titre d’exemple, une lecture des grandes encycliques sociales sur le développement humain intégral et sur l’écologie intégrale permet de montrer des contributions théologiques significatives. Leurs styles et leurs méthodologies ont une portée théologique. Elles offrent aussi des éléments de christologie, notamment dans leur mise en avant de l’option préférentielle pour les pauvres.
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Hilscher, Elisabeth Theresia. "Zwischen Himmel und Hölle : Kardinaltugenden und Todsünden in Wiener Oratorientexten des 18. Jahrhunderts." Musicologica Brunensia, no. 2 (2023): 53–68. http://dx.doi.org/10.5817/mb2023-2-5.
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Bringing sinful people onto the path of virtue is a basic pastoral concern of Christianity. With the begin of the Catholic renewal this path of virtue was a crucial element of Pastoral care with the Virgin Mary was stylised as a role model for women of all classes, both in humility (humilitas) and strength (fortitudo). The focus of this contribution is on German-language oratorios in Vienna and their threefold "translation problem": on the one hand, in the realisation of theological content, on the other hand, in the confrontation with Italian (court) librettistics, which are indispensable as a model, and thirdly (as far as they have survived at all) in the musical realisation of the texts. Whether, in addition, changed theological-pastoral concepts, as they increasingly took hold in Vienna around the middle of the century (turning away from the Baroque "heaven of saints", strengthening Eucharist and Christology, discourse on indulgences), were able to find their way into the depiction of virtue, finding the right way in the area of tension between cardinal virtues and mortal sins.
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Wong, Donald Ho-Lun. "The Emergence and Implication of the Role of Angels in Augustine’s Understanding of Creation: The Extension and Mirroring of Christ." Religions 14, no. 3 (February 28, 2023): 322. http://dx.doi.org/10.3390/rel14030322.
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Angels take on a unique role in Augustine’s understanding of creation. Traditionally, researchers have focused on De Genesi ad litteram libri duodecim, Confessiones, and De Civitate Dei contra paganos to generate a descriptive account of the angelic role in creation. As such, not much attention has been paid to the emergence of his understanding of angels in his earlier texts. The largely descriptive accounts have also left the theological implication, specifically the linkage between Augustine’s angelology and Christology, unaddressed. This paper offers a two-fold contribution. First, this paper argues that the often-overlooked text De Genesi ad litteram imperfectus liber represents the pivotal moment in the development of Augustine’s germinating thoughts on angels and creation. Augustine’s mature notions of angels as created light and created wisdom, as well as angelic noetic movement, find their roots in De Genesi ad litteram imperfectus liber. Second, this paper argues that, from De Genesi ad litteram imperfectus liber to his more mature works, angels extend Christ’s work in creation. Augustine solves the problem of fashioning the corporeal from the spiritual by locating the production of intellectual prototypes within angels. Together with the designation of angels as “knowledge”, “light”, and “wisdom”, angels mirror Christ’s activity as creator.