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Relevant bibliographies by topics / Contributions in doctrine of resurrection

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Academic literature on the topic 'Contributions in doctrine of resurrection'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Contributions in doctrine of resurrection"

1

Burger, Hans. "Hermeneutisch relevante triniteitsleer: De bijdrage van Ingolf U. Dalferth aan de trinitarische renaissance." NTT Journal for Theology and the Study of Religion 67, no. 2 (May 18, 2013): 101–16. http://dx.doi.org/10.5117/ntt2013.67.101.burg.

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Discussions concerning the trinitarian renaissance often focus on the social doctrine of the trinity. However, this renaissance was originally also of hermeneutical significance, as demonstrated in the work of Ingolf U. Dalferth. In the cross and resurrection of Jesus Christ, God’s Spirit discloses God’s presence to us and affords us new orientation in this light. The main problem of Dalferth’s contribution is the lack of hypostatical weight of the Son. As a result, the renewal of human subjectivity in Christ is neglected.

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Arcadi, James M., and Joshua R. Farris. "Editorial: New Themes in Analytic Dogmatic Theology." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 1–2. http://dx.doi.org/10.14428/thl.v2i1.1673.

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Analytic theology (AT) is a particular approach to theology and the study of religion that engages with the tools, categories, and methodological concerns of analytic philosophy. As a named-entity, AT arrived on the academic scene with the 2009 Oxford University Press publication, Analytic Theology: New Essays in the Philosophy of Theology, edited by Oliver D. Crisp and Michael C. Rea. AT was arguably represented, prior to this publication, by the proto-analytic theologian Richard Swinburne in his noteworthy works on Christian doctrine (e.g. Providence and the Problem of Evil, Responsibility and Atonement, The Christian God, Faith and Reason, and The Resurrection of God Incarnate), as well as by other professional philosophers of religion such as Alvin Plantinga, Nicholas Wolterstorff, Richard Swinburne, William Alston, Eleonore Stump, Robert and Marilyn McCord Adams, Basil Mitchell, Keith Yandell, Paul Helm, and Stephen T. Davis, among others. These philosophers were addressing such topics as the coherence of theism, the rationality of religious belief, and the contributions of such philosophical theologians of the medieval past including Thomas Aquinas or William Ockham and those from modernity including René Descartes and Jonathan Edwards. Yet, the impetus for utilizing analytic philosophy to treat these topics emerged, not from the theological side of the conversation, but from the philosophical side. Anachronistically, then, the term “analytic theology” seems to aptly describe the work of these philosophers of religion.

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Mugg, Joshua, and James T. Turner, Jr. "Why a Bodily Resurrection?: The Bodily Resurrection and the Mind/Body Relation." Journal of Analytic Theology 5 (April 12, 2017): 121–44. http://dx.doi.org/10.12978/jat.v5i1.153.

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The doctrine of the resurrection says that God will resurrect the body that lived and died on earth—that the post-mortem body will be numerically identical to the pre-mortem body. After exegetically supporting this claim, and defending it from a recent objection, we ask: supposing that the doctrine of the resurrection is true, what are the implications for the mind-body relation? Why would God resurrect the body that lived and died on earth? We compare three accounts of the mind-body relation that have been applied to the doctrine of the resurrection: substance dualism, constitutionalism, and animalism. We argue that animalism offers a superior explanation for the necessity of the resurrection: since human persons just are their bodies, life after death requires resurrection of one’s body. We conclude (by inference to the best explanation) that those endorsing the doctrine of the resurrection should be animalists.

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Yang, Jae. "Pannenberg’s Doctrine of Resurrection as Science." Open Theology 5, no. 1 (January 1, 2019): 466–81. http://dx.doi.org/10.1515/opth-2019-0037.

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Abstract This article argues that Wolfhart Pannenberg’s doctrine of resurrection can be demonstrated as science. I utilize the so-called “soft” sciences (history and anthropology) alongside the “hard” sciences (cosmology and neuroscience) to demonstrate the rationality of the ostensibly miraculous resurrection. In the discussion, I argue against empiricists who posit the impossibility of the resurrection on account of analogy to favor Pannenberg’s approach of contingency and human exocentricity. Paralleling the shift in Pannenberg’s own theological approach from anthropology to the Trinity, I also argue that Pannenberg’s focus on the hard sciences in his later career reflects his concern for a more “objective” approach. Related to the hard sciences, I take the principle of continuity/discontinuity which touches on issues such as contingency, field theory, time and eternity, and various cosmological theories to demonstrate the scientific possibility of the resurrection that is both this worldly and other worldly. Moreover, using neuroscientific insights, I argue that the resurrection is not an immortality of the soul but a new body, consistent with modern science’s emphasis on physicalism, lifted by a scientifically explained exocentric field. In the discussion, I argue that Pannenberg is a modified Kuhnian who underscores evidence and facts but also the context from which they emerge.

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Jaworski, William. "Hylomorphism and Resurrection." European Journal for Philosophy of Religion 5, no. 1 (March 21, 2013): 197–224. http://dx.doi.org/10.24204/ejpr.v5i1.256.

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Hylomorphism provides an attractive framework for addressing issues in philosophical anthropology. After describing a hylomorphic theory that dovetails with current work in philosophy of mind and in scientific disciplines such as biology and neuroscience, I discuss how this theory meshes with Christian eschatology, the doctrine of resurrection in particular.

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Baker, Lynne Rudder. "MATERIAL PERSONS AND THE DOCTRINE OF RESURRECTION." Faith and Philosophy 18, no. 2 (2001): 151–67. http://dx.doi.org/10.5840/faithphil20011821.

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7

Fallica, Maria. "Quodammodo transfiguratum est in animum: Erasmus’ doctrine of the resurrection of the body and its Origenian roots." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (April 1, 2019): 82–100. http://dx.doi.org/10.1515/zac-2019-0005.

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Abstract The paper addresses Erasmus’ doctrine of the resurrection of the body in relationship with its Origenian inheritance, its polemical context and the general hermeneutical attitude of Erasmus. The mind-body dualism and the Platonism of Erasmus’ doctrine are better understood in relation to Origen’s Pauline doctrine of the resurrected body. A passage particularly revealing of this Origenian reception, in a mystical direction, is the conclusion of Erasmus’ masterpiece, the Praise of Folly. Through this text, the paper aims to clarify Erasmus’ concept of resurrection as transfiguration, from the letter to the spirit.

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Docush, Vitaliy I. "The doctrine of the resurrection in the context of Protestant eschatology: a comparative analysis." Ukrainian Religious Studies, no. 34 (June 14, 2005): 49–65. http://dx.doi.org/10.32420/2005.34.1580.

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The problem of resurrection is one of the most pressing issues of any eschatology (from the Greek Eschatos - the last, logos - the doctrine - the religious doctrine of the ultimate destiny of mankind and the world) and religious futurology (religious prediction of the future of humanity). She has always interested not only theologians and scholars, but also ordinary believers. After all, it is about believing in the possibility of continuing human life, life in eternity. The doctrine of the resurrection is at the heart of Scripture because it is directly related to the problem of salvation. It should be noted that in the secular religious studies this issue has been researched, most scholars have given it a negative characteristic.

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Woznicki, Christopher. ""Thus Saith the Lord": Edwardsean Anti-criterialism and the Physicalist Problem of Resurrection Identity." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 115–35. http://dx.doi.org/10.14428/thl.v0i0.1333.

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The doctrine of bodily resurrection is a core tenet of Christian faith, yet it is a doctrine fraught with several philosophical problems, the most significant of which concerns the persistence of personal identity. This is especially true for physicalist accounts of human nature. Here I put forth a possible solution to the problem of resurrection identity. Turning to the theology of the 18th century American colonial theologian, Jonathan Edwards, as a resource, I argue for what I am calling “Edwardsean Anti-Criterialism.” This is a form of anti-criterialism in which pre- and post-resurrection bodies are identical because God treats these bodies a metaphysically one. After providing a sketch of this view I defend Edwardsean Anti-Criterialism from two objections and provide three reasons why Christians might be inclined to accept this proposal.

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O'Connor, Timothy, and Jonathan D. Jacobs. "Emergent Individuals and the Resurrection." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 69–88. http://dx.doi.org/10.24204/ejpr.v2i2.368.

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We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account of personal identity. We end by raising some remaining theological concerns.

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Dissertations / Theses on the topic "Contributions in doctrine of resurrection"

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Custer, Charles E. "Can Job 19:25-27 be used to support the doctrine of a bodily resurrection?" Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Hansen, J. Peter. "Corporeal Resurrection: The Pure Doctrine Restored Through the Prophet Joseph Smith." BYU ScholarsArchive, 2002. https://scholarsarchive.byu.edu/etd/4754.

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During Jesus' earthly ministry He taught the pure doctrine of corporeal resurrection to His disciples. Some of them became special witnesses to the literal bodily resurrection of Jesus after His death. Over time, men's philosophies perverted the true doctrine of the resurrection. Those teachings became the orthodoxy of the early Christian church and were handed down to modern Christianity. The pure doctrine of corporeal resurrection was weakened, and in some sects, was lost.The Lord restored the gospel through Joseph Smith. Part of the Restoration qualified him as a special witness of the Resurrection of Jesus Christ. Through him pure doctrines were restored. One of those doctrines was the Resurrection and its importance to eternal man.

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Allert, Craig Douglas. "The doctrine of the nature of the resurrection body in the early church, 100-451." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Anyanwu, Matthew Maduabuchi Nsomma [Verfasser], and Wolfgang [Akademischer Betreuer] Klausnitzer. "The Doctrine of Resurrection and the Challenge of Traditional Igbo (African) Eschatology / Matthew Anyanwu. Betreuer: Wolfgang Klausnitzer." Bamberg : Otto-Friedrich-Universität Bamberg, 2012. http://d-nb.info/1058436201/34.

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Andrade, Levy Daniel de. "L'abus de l'ordre juridique arbitral : contributions de la doctrine de l'abus de droit à l'arbitrage international." Thesis, Paris 2, 2013. http://www.theses.fr/2013PA020007.

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L’essor théorique de l’arbitrage international observé dans les dernières décennies n’a pas toujours été accompagné par le développement d’instruments d’application de ses représentations conceptuelles. L’idée d’un ordre juridique arbitral détaché des ordres étatiques est défendue dans un souci de systématisation théorique du problème plutôt que de résolution pratique du litige entre les parties. En même temps, la justice choisit de s’intéresser plutôt à la solution de l’ordre qu’à celle de l’équité. Nous proposons alors d’examiner les principales distorsions résultant de l’intervention étatique dans l’arbitrage international à partir de cette perspective, soit-elles relatives à la convention (comme les mesures provisoires et référés étatiques ou les contestations de la clause compromissoire), soit-elles relatives à la sentence, spécialement autour de l’exequatur des sentences annulées. Nous présentons la litispendance, les anti-suit injunctions, la res judicata et les tentatives de dialogue entre les différents fors comme des instruments aptes au contrôle de ses déviances, lesquels sont encore trop limités par un raisonnement d’application généralisant, déductif et amoral, fondé sur la méthode du droit international privé, qui n’a plus sa place dans l’arbitrage international. Face à ces distorsions, nous proposons alors la doctrine de l’abus de droit pour permettre un retour vers l’intérêt des parties dans l’arbitrage international. Sans négliger l’importance du « droit », correspondant aux représentations théoriques de l’arbitrage international, cette notion peut néanmoins en saisir les « abus ». La doctrine de l’abus apporte alors une conception matérielle, flexible et finaliste aux mécanismes de contrôle de l’arbitrage international. On ne parlera alors plus de distorsions de l’ordre juridique arbitral, mais d’abus de l’ordre juridique arbitral
The academic success of international arbitration in the last decades has not always been followed by the consequent development of concrete instrument for its practical applications. The concept of an arbitral legal order detached from national legal systems is defended by doctrine not so much as an useful instrument for practical case resolution, but firstly as a problem of raising a logic and coherent legal scheme. We propose to analyze the main distortions caused by the conflict between this theoretical perspective of an autonomous legal order and the practical matters involved in the pragmatic courts intervention in international arbitration, either relating to the arbitral convention (provisional measures, violation of the arbitration clause) or to the arbitral award, specifically regarding the problem of recognizing annulled awards. We present lis pendens, anti-suit injunctions, res judicata and the efforts of dialogue between jurisdictions judging the sentence regularity as the main instruments contributing to a dialogue, and thus, as instruments to control its possible distortions. However, those mechanisms are deployed through a reasoning that is still too generic, amoral and based in principles of private international law, in a state-centered perspective that cannot serve the international arbitration scheme today. From this finding, we suggest the abuse of rights doctrine as a group of different objectives and subjective standards allowing implementing those mechanisms to control international arbitration in a much more appropriate way, considering its autonomous and material characteristics, embodied in the doctrinal pursuit of an arbitral legal order. This doctrine brings a more flexible, material and finalistic perspective to the international arbitration instruments, approaching the parties interests and leaving a purely conflictual method which is not anymore appropriate in this field. There will be not anymore only distortions of an arbitral legal order, but abuses of that same arbitral legal order

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Stobart, Andrew J. "A constructive analysis of the place and role of the doctrine of Jesus' resurrection within the theologies of Rowan Williams and Robert Jenson." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=165815.

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Rowan Williams and Robert Jenson are two of the most interesting and creative contemporary theologians. This thesis proposes that their theology coheres around their accounts of the resurrection of Jesus, which is thus seen as the central controlling coordinate of their systems of thought. After setting out the characteristic contours of Williams’ work (in chapter 2), a major body of material is devoted to an exposition of the resurrection’s place and role within that thought (chapter 3). The resurrection appears here as an enabling doctrine, posing Jesus Christ as the living agent before whom the human community can live an authentic, transformed life. Two further chapters accomplish similar analytical work for Robert Jenson (chapters 5 and 6). Jenson’s audacious theological innovations – including particularly his notion of the temporal infinity of God and his understanding of the church as the totus Christus – can be traced back to his account of Jesus’ resurrection. Critical comments are offered at the end of both these sections of analysis (in chapters 4 and 7). A recurring worry is that the personal identity and integrity of the risen Jesus has somehow dropped out of view in the work of Williams and Jenson. What the resurrection of Jesus means for God and for us is often more evident in their thought than what it means for Jesus himself. Plotting Jesus’ resurrection within a broader sequential context (e.g. alongside his ascension) is a suggested corrective to this. Finally, a brief constructive chapter (8) gathers together some comments useful to the task of plotting the resurrection of Jesus within systematic theology today. These are arranged around three lines of enquiry, which have been operative throughout the thesis: what does the resurrection of Jesus denote, connote and generate within systematic theology?

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Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.

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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.

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8

Sanders, Matthew Lee. "Subordinate but equal : the intra-Trinitarian subordination of the Son to the Father in the theologies of P. T. Forsyth and Jürgen Moltmann." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1440.

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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.

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9

Baichwal, J. S. (Jennifer Suneeta). "Reinhold Niebuhr, sin and contextuality : a re-evaluation of the feminist critique." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23323.

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This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.
The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.
My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)

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10

Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.

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The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

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Books on the topic "Contributions in doctrine of resurrection"

1

Sebeok, Thomas A. Contributions to the doctrine of signs. Lanham, MD: University Press of America, 1985.

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D, Elledge C., ed. Resurrection: The origin and future of a Biblical doctrine. New York: T&T Clark, 2006.

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Lari, Mujtabá Musavi. Resurrection judgement and the hereafter: Lessons on Islamic doctrine. Qum: Foundation of Islamic Cultural Propagation in the World, 1992.

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Lārī, Mujtabá Mūsavī. Resurrection jugement and the hereafter: Lessons on Islamic doctrine. Potomac, MD: Islamic Education Center, 1992.

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Charlesworth, James H. Resurrection: The origin and future of a biblical doctrine. New York [u.a.]: T&T Clark, 2009.

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Mujtabá, Mūsavī Lārī. Resurrection, judgement, and the hereafter: Lessons on Islamic doctrine (book 3). [Qum]: Foundation of Islamic Cultural Propagation in the World, 1992.

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Schwartz, Stephen P. Nietzsche's doctrine of the will to power. Cuxhaven: Traude Junghans Verlag, 1998.

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Benedict. Volk und Haus Gottes in Augustins Lehre von der Kirche. St. Ottilien: EOS Verlag, 1992.

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Segundo, Juan Luis. El infierno: Un diálogo con Karl Rahner. Montevideo, Uruguay: Ediciones Trilce, 1998.

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10

Was ist Offenbarung?: Analyse und Diskussion der Konzepte von Karl Barth und Karl Rahner. Marburg: Tectum, 2003.

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Book chapters on the topic "Contributions in doctrine of resurrection"

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Costello, Peter. "Towards a Phenomenology of Resurrection and of Ghosts." In Contributions to Phenomenology, 159–86. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21575-0_10.

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Miraglia, Roberto. "Giovanni Piana and the Doctrine of Experience." In Contributions to Phenomenology, 149–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25397-4_11.

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Gaburro, Giuseppe. "The Social Doctrine of the Church and the Personalistic Approach to Economics." In Contributions to Economics, 101–5. Heidelberg: Physica-Verlag HD, 1997. http://dx.doi.org/10.1007/978-3-642-46998-5_8.

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De Santis, Daniele. "The Doctrine of Ideality and the A Priori in the Logical Investigations." In Contributions to Phenomenology, 61–108. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69528-6_5.

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Kraft, Katherine Ann. "Why Do I Have to Explain the Doctrine of the Resurrection to My Friends?" In Jesus and the Resurrection, 185–96. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcqv3.17.

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Kraft, Katherine Ann. "Why Do I Have to Explain the Doctrine of the Resurrection to My Friends?" In Jesus and the Resurrection, 185–96. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcqv3.17.

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Copeland, M. Shawn. "Enfleshing Love: A Decolonial Theological Reading of Beloved." In Beyond the Doctrine of Man, 91–112. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0005.

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This chapter draws on Toni Morrison’s novel Beloved to unsettle meanings of freedom, love, and subjectivity. It uses a decolonial political theological perspective that pivots on two paradoxical aspects of Christianity: its entanglement with the colonial anthropological deformation that Sylvia Wynter refers to as “Man” and its commitment to justice as social transformation inspired by the life, death, and resurrection of Jesus of Nazareth. In reading Morrison’s novel, Copeland leaves the reader without a tidy conclusion that returns to an affirmation of Christian tradition. Prioritizing black existential pain that pervades Morrison’s work, this chapter offers the most sacred identity of the human person, which it argues is realized in enfleshing love, as a site for unsettling modern/colonial anthropological distortions.

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Méndez, Xhercis, and Yomaira C. Figueroa. "Not Your Papa’s Wynter: Women of Color Contributions toward Decolonial Futures." In Beyond the Doctrine of Man, 60–88. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0004.

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This chapter focuses on two important contentions in the work of/on Wynter: First, there is a productive engagement with her understandings of feminism, gender, and patriarchy as they pertain to the overrepresentation of Man and in its relation to women of color and decolonial feminisms. Second, the authors examine her articulation of the studia humanitatis as a critical site for transformation and liberatory imagination. The chapter explores how Wynter’s critique of mainstream liberal feminism has provided a language for dismissing the work and political concerns articulated by women of color, while highlighting the deep resonances between Wynter’s project and the contributions made by women of color and decolonial feminists. In addition to a long history of taking back the “Word,” women of color have consistently sought to create new value systems and build relations anew beyond those established through colonization and slavery and beyond those that serve to bolster “Man.”

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"Evolutionary Thought and the Doctrine of Ancestral Immanence." In Contributions to a History of Developmental Psychology, 267–74. De Gruyter Mouton, 1985. http://dx.doi.org/10.1515/9783110854893.267.

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Ruokanen, Miikka. "A Comprehensive View of Luther’s Doctrine of Grace." In Trinitarian Grace in Martin Luther's The Bondage of the Will, 136–71. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895837.003.0008.

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This chapter offers a comprehensive presentation of the three dimensions of Luther’s Trinitarian doctrine of grace. (1) The conversion of the sinner and the birth of faith in Christ, justification “through faith alone,” is effected by prevenient grace, the sole work of God’s Spirit. (2) Participation in (2a) the cross and resurrection of Christ as well as in his (2b) person, life, and divine properties, are possible solely because of the presence of the Holy Spirit in the believer. Justification means simultaneously (2a) the forensic declaration of the guilty non-guilty on the basis of the atonement by Jesus’ cross (favor), as well as (2b) a union with Christ in the Holy Spirit (donum). The believer participates both in the person and life of the incarnated Son of God and in the historical facts of salvation in the life, death, and resurrection of Jesus Christ. (3) Sanctification means the gradual growth of love for God and neighbor enabled by participation in divine love in the Holy Spirit who also enables the believer to cooperate with grace. Luther’s dependence on Augustine’s doctrine of grace is pointed out. The three-dimensional structure of Trinitarian grace offers an advancement to the Finnish school of Luther interpretation initiated by Tuomo Mannermaa. His fundamental finding of the participatory nature of justification, rooted in Patristic soteriology, is verified in the present study, but an amendment is also offered, based on a critical analysis of Mannermaa’s interpretation of Luther’s Lectures on Galatians (1531/1535).

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