Relevant bibliographies by topics / Contributions in the Christian doctrine of man

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Academic literature on the topic 'Contributions in the Christian doctrine of man'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Contributions in the Christian doctrine of man"

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Zadroga, Adam. "Professional Ethics of Social Entrepreneurs: The Perspective of Christian Personalist Ethics." Verbum Vitae 39, no. 2 (June 30, 2021): 495–513. http://dx.doi.org/10.31743/vv.11462.

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The aim of the article is to indicate and describe the normative assumptions of the professional ethics of social entrepreneurs. The innovative nature of the proposed concept consists in taking into consideration the perspective of Christian personalist ethics. It is a theory of morality which includes considerations for the biblical and theological view of man, emphasizing above all their personal dignity. Referring to the principal axioms of this ethical doctrine allows for a presentation of a proposal of ethical principles and moral virtues – adequate to the mission, tasks, and vocation of social entrepreneurs. The article discusses the following issues: the essence of Christian personalist ethics, the mission and tasks of social entrepreneurs, the motivation and vocation of social entrepreneurs, ethical aspects of leadership in social enterprises, as well as the ethical principles and moral virtues of social entrepreneurs. A methodology characteristic of normative philosophical ethics and moral theology was applied. The results of the analysis of the methodically selected literature on the subject were processed by means of conceptual work, which allowed us to describe the professional ethics of social entrepreneurs from the point of view of Christian personalist ethics. Christian personalist ethics makes a valuable and original contribution to the description of the normative determinants of social entrepreneurship. The analysis of the mission and tasks of social entrepreneurs shows that they create social structures and processes that affirm the dignity of marginalized people and restore their capacity to participate in social and economic life.
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Grzybowski, Jacek. "Paulus Vladimiri and Stanislaus de Scarbimiria – medieval Krakow law school and the Polish contribution to the formation of the rights of nations." Chrześcijaństwo-Świat-Polityka, no. 24 (May 27, 2020): 25–38. http://dx.doi.org/10.21697/csp.2020.24.1.18.

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The formation of medieval national communities constitutes the basis of political and cultural European history. However, it is almost forgotten nowadays that a significant contribution to reflections on sovereignty was made by Polish scholars. Stanisław of Skarbimierz (Stanislaus de Scarbimiria – 1365-1431) and Paweł Włodkowic (Paulus Vladimiri – 1370-1435), medieval Cracovian jurists and philosophers, are rather unknown in the Western milieu. Both of them added their voices to one of the most important disputes for European political culture. The 15th-century debate between Jagiellonian Poland and the Teutonic Order that conquered the Prussian lands became the basis for Polish lawyers to develop an ingenuous theory concerning human rights and the rights of nations. Stanisław of Skarbimierz and Paweł Włodkowic, the founders of the Polish school of law at the Cracow Academy, in their writings and letters, firmly demonstrated injustice, the breaking of basic human rights, injuries, and other crimes perpetrated by the Teutonic knights against the Prussians, Lithuanians, Yotvingians and Poles. The scholars elaborated on the most important problems of law and international relationships, concerning the issues of human rights, the right to self-determination, just war, respect for personal property and human dignity. The doctrine of the Polish School of international law elaborated by Paul Wladimiri and Stanislaw of Skarbimierz have had and still make a considerable impact on the understanding of human rights and rights of nations. Their works and sermons espouse the craving for international justice, while securing national interests, and for a model of Europe as a “family of independent and sovereign nations” whose coexistence is founded on the Christian anthropology according to which a man as endowed by God with dignity and freedom. The works of the Cracovian masters should impress us and make proud of our legacy, while in Europe they should awaken interest and creative thought.
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Bodak, Valentyna. "Christian doctrine of human spirituality." Ukrainian Religious Studies, no. 8 (December 22, 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.

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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.
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Bisong, Peter Bisong, and Modestus Ogonna Orji. "A CRITICAL REFLECTION ON THE CHRISTIAN TEACHING ON POLYGAMY IN RELATION TO ITS EFFECT ON THE AFRICAN SOCIETY." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, no. 2 (November 9, 2020): 66. http://dx.doi.org/10.26858/sosialisasi.v0i2.15854.

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The early Christian missionaries have been scathingly accused of uprooting Africans from their historical past and for failing to incorporate African traditional values into Christianity. One of such African traditional values that were booted away by Christianity, is polygamy. Africa is known to have been polygamous but was forced to drop this in favour of Christian monogamy. This paper x-rayed the impact of the Christian doctrine on polygamy on African society and concludes that the practice produces more dysfunctional effects than functional ones. It, therefore, advises the church to revise the one man, one wife doctrine. At best, it should be made optional.
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Berdnikova, A. Yu. "THE PROBLEM OF VIKTOR NESMELOV’S PSYCHOLOGICAL ARGUMENT FOR THE EXISTENCE OF GOD IN THE CONTEXT OF HIS CHRISTIAN ANTHROPOLOGY: “PRO ET CONTRA”." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 19–31. http://dx.doi.org/10.22363/2313-2302-2019-23-1-19-31.

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The article is devoted to the analysis of “psychological” argument for the existence of God of Viktor Nesmelov, professor of Kazan Theological Academy, represented in his fundamental work “Science of Man”. The main interpretations of this argument, formulated both contemporaries of Nesmelov (Nikolay Berdiaev, bishop Anthony (Khrapovitsky)) and modern researchers of his legacy (priest D. Lushnikov, bishop K. Goryanov) are considered. The basic prerequisites and origins of Nesmelov’s anthropological doctrine are analyzed. The main of them were V. Snegiryov’s psychological doctrine and anthropological ideas of St. Gregory of Nyssa. The main ideas of Nesmelov’s Christian anthropology, related directly to his formulation of “the idea of God” (the doctrine of consciousness and self-consciousness of man; idea of man as the “main riddle” of the universe; idea of the fundamental “duality” of human nature; doctrine of Theosis and God-manhood, doctrine of sin and universal salvation (apokatastasis), etc.) are revealed. Besides that, Nesmelov’s criticism of the main existing arguments for the existence of God (ontological, cosmological, teleological, psychological, etc.) is analyzed. The main conclusion based on the analysis of Nesmelov’s anthropological system is made: his argument for the existence of God represents rather a methodological program for creating such argument in the future. The base of this argument should be made of not only by an “ abstract knowledge”, but the “living worldview” and the “living unity of God and man”.
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Studebaker, Steven. "The Pathos of Theology as a Pneumatological Derivative or a Poiemata of the Spirit? A Review Essay of Reinhard Hütter's Pneumatological and Ecclesiological Vision of Theology." Pneuma 32, no. 2 (2010): 269–82. http://dx.doi.org/10.1163/157007410x509155.

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AbstractReinhard Hütter is a leading theologian who has made important contributions to ecclesiology, pneumatology, and Christian rationality, but his most fundamental one is to the nature of theology and theological method. What makes his work of particular interest to Pentecostals is its attempt to give theology a pneumatological and ecclesiological ground. He suggests that the pathos of theology is doctrina and core church practices; theology receives its character and content from church doctrine and practices. Although successful in respect to his ecclesiological program, his proposal does not give theology a direct pneumatological ground and pathos. Nevertheless, his notion that theology receives its pathos from church doctrine and practices can be adapted to suggest a pneumatological pathos of Christian experience and theology. The result is a proposal that the Holy Spirit conditions the pathos of Christian experience and theology, which provides a theological and explicitly a pneumatological pathos not only for Pentecostal experience and theology but also for the role of Pentecostal experience in developing a uniquely "orthopathic" ecumenical contribution to Christian theology.
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Wiles, Maurice. "1998 Belief, openness and religious commitment." Theology 123, no. 4 (July 2020): 271–77. http://dx.doi.org/10.1177/0040571x20934027.

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Canon Professor Maurice Wiles (1923–2005) wrote this article in retirement. At the outset of his career he was an Evangelical (as his review of Barth, also reproduced in this centenary issue, indicates), but by the 1970s he had moved to, and continued in, a distinctly more liberal direction. A gradual realization of the ‘complexity of the issues involved’ in theology (and, not least, within the Bible) spurred this move, as this article suggests. His aim finally is to search for ‘an intellectual and moral basis for sharing conscientiously and wholeheartedly in the rich spiritual tradition of Christian worship, belief and practice, without blinding oneself to its faults’. As a young man Wiles was recruited to work on code breaking at Bletchley Park during the war. In maturity he held the Regius Chair of Divinity at Oxford from 1970 until 1991. He also chaired the Church of England doctrine commission that produced the liberal report Christian Believing (1976) and contributed to the controversial book The Myth of God Incarnate the following year. Among his own books were The Making of Christian Doctrine (1967), The Remaking of Christian Doctrine (1974), Faith and the Mystery of God (1982) and, using his patristic skills, his late study of Arianism, Archetypal Heresy (1996). Editor.
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Salontai, Zolt. "An Examination of the Significance of the Trinitarian Theology of St. Augustine." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–17. http://dx.doi.org/10.32613/aristos/2020.5.1.8.

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Despite the noble efforts of modern Christian theologians in attempting to revive popular level interest in the classical Christian doctrine of the Trinity, there has been within the everyday praxis of the individual Christian a discernible neglect and ignorance of this cardinal doctrine. However, with the 20th century advent of Freudian and Jungian psychology, a new opportunity has arisen for a Trinitarian revival in the popular consciousness of the faithful. Due to an increasing level of interest in the notion of understanding the conscious and unconscious cognitive processes that govern the human psyche, there arose an indubitable opportunity for a re-examination of the Trinitarian theology of those writers who based their Trinitarian discourse upon the self-consciousness of man as created in the image of God. Therefore, the essential function of this paper is to explore the Trinitarian theology of St. Augustine, who being the originator of psychological analogies in Trinitarian discourse warrants exceptional contemporary interest given the aforementioned increased receptivity to psychological self-awareness.
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Gulyamov, Bogdan. "MODERN SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE." Educational Discourse: collection of scientific papers, no. 28(11) (December 30, 2020): 90–98. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-8.

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The theology of communication suggests looking at man as a being called to communion in general and to communion with God in particular, in God he sees the first Community of Communion, each Hypostasis of the Trinity exists exclusively in a relationship of mutual gift of existence. It has been studied that the church for the theology of communication must be a reflection of the Trinity, be the communication of the individual with God and with other people, the hierarchy only serves such communication, but cannot replace it. Human society must be a space for interpersonal communication, a community or a set of communities. It turns out that the social doctrine of the Ecumenical Patriarchate is consistent with the Christian realism of Richard Niebuhr, according to which all forms of government are far from the gospel ideal, but this does not prevent to distinguish relative evil from absolute evil.
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Richie, Tony. "Radical and Responsible." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 216–35. http://dx.doi.org/10.1163/17455251-02301005.

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The contemporary global ecological crisis is a pressing concern for Christian theology. This essay proposes an activist approach that relates ecotheology to the classic doctrine of creation. Further, it mines the Wesleyan-Pentecostal heritage and theological trajectory for a faithful and effective approach for addressing relevant environmental concerns. Finally, it concludes with a summative reflection on the precise shape of a Wesleyan-Pentecostal ecotheology. The result is a constructive proposal for advancing Pentecostal contributions to ecotheology.
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Dissertations / Theses on the topic "Contributions in the Christian doctrine of man"

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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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Juli, Stephen James. "The doctrine of t̲h̲e̲ō̲s̲i̲s̲ in the theology of Saint Maximus the Confessor." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Walti, Lee. "A practical theology on the doctrine of repentance in the life of a family man." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p091-0060.

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Fong, Chun-Ming. "The doctrine of the image of God in Lutheran and Reformed orthodoxy." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Books on the topic "Contributions in the Christian doctrine of man"

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Chellamony, Mariadasan. A study on Swami Vivekananda's doctrine of 'real man': With special reference to the Christian view of man according to St. Thomas Aquinas. Romae: [s.n.], 1999.

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García-Alós, José Luis Matín. El "existencial sobrenatural": Clave interpretativa de la antropoteologia de Karl Rahner. Barcelona: Santandreu Editor, 1993.

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John Calvin's perspectival anthropology. Atlanta, Ga: Scholars Press, 1988.

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Somebodyness: Martin Luther King, Jr., and the theory of dignity. Minneapolis: Fortress Press, 1993.

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Carr, Anne E. A search for wisdom and spirit: Thomas Merton'stheology of the self. Notre Dame, Ind: University of Notre Dame Press, 1988.

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A search for wisdom and spirit: Thomas Merton's theology of the self. Notre Dame, Ind: University of Notre Dame Press, 1988.

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Sherlock, Charles. The doctrine of humanity. Downers Grove, Ill: InterVarsity Press, 1996.

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Packer, J. I. The redemption and restoration of man in the thought of Richard Baxter. Vancouver, BC: Regent College Pub., 2003.

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Sonderegger, Katherine. That Jesus Christ wasborn a Jew: Karl Barth's "Doctrine of Israel". University Park, Pa: Pennsylvania State University Press, 1992.

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That Jesus Christ was born a Jew: Karl Barth's "Doctrine of Israel". University Park, Pa: Pennsylvania State University Press, 1992.

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Book chapters on the topic "Contributions in the Christian doctrine of man"

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"PART III. CHRISTIAN ANTHROPOLOGY. THE DOCTRINE RESPECTING MAN." In System of Christian Theology, edited by William S. Karr, 160–259. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463226718-004.

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"Suggestions Towards the Re-Interpretation of Christian Doctrine." In Man and the Universe, 213–34. Routledge, 2016. http://dx.doi.org/10.4324/9781315639765-10.

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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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"Chapter 3. Not your papa’s wynter: women of color contributions toward decolonial futures." In Beyond the Doctrine of Man, 60–88. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823285884-004.

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McCall, Thomas H. "Introduction." In Analytic Christology and the Theological Interpretation of the New Testament, 1–6. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198857495.003.0001.

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Recent years have seen the flowering of something called the “theological interpretation of Scripture.” This is, very roughly, what happens when biblical scholars and theologians alike read the Bible to see what it tells us about God. For several centuries, the discipline of biblical studies has been not only distinguished but also separated from theological discourse. There have been many notable exceptions, of course, but the all-too-common results have been these: biblical scholars often interpret the texts with other aims in mind (sometimes reading with a theological lens has been discouraged as unscholarly and thus improper), and theologians often do their work of constructive theology without serious engagement with biblical scholarship or even with the Christian Scriptures. Recent years have also seen the rise (or perhaps re-birth) of something now called “analytic theology.” Analytic theology is, very roughly, what happens when philosophers who are interested in doctrine and theologians who think that there is (or might be) value in the appropriate use of philosophical tools get together. It is now a burgeoning movement, and analytic theologians are making contributions on a wide range of issues and topics, and from a variety of perspectives and approaches. We have not, however, witnessed a great deal of interaction between those who engage in the theological interpretation of Scripture and those who practice analytic theology....
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Burnett, Rufus. "Unsettling Blues: A Decolonial Reading of the Blues Episteme." In Beyond the Doctrine of Man, 36–59. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0003.

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“Unsettling Blues: A Decolonial Reading of the Blues Episteme” reads the phenomenon of American Blues with Sylvia Wynter’s analysis of Eurocentric ontology, “the doctrine of Man,” in its Christian and secular modes. In particular, the chapter uses Wynter’s insights to highlight the persistence of the blues episteme in the music of Mississippi born rap artist Justin Scott (also known as Big K.R.I.T.). By locating Scott within the decolonial legacy of the blues episteme, the chapter reveals an embodied and spatially situated example of how everyday people use knowledge and art to unsettle the doctrine that is “Man.” The chapter concludes that the blues episteme provides non-adaptive alternatives to the coloniality of certain African American Christian ontologies, which adapt to the Eurocentric doctrine of, “Man.” In all, the article suggests that “blues peoples,” those peoples that live out the blues episteme, produce cosmological and political options for being that prefigure and point towards decolonial visions of the human.
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Luhtala, Anneli. "Visible and invisible women in ancient linguistic culture." In Women in the History of Linguistics, 31–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754954.003.0002.

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In Classical Antiquity, the study of language and literature was a crucial part of education. Girls generally only took part of primary education, and women who progressed further did so by private tuition. Women were expected to be married and produce children and to practice their virtue in the traditional role of the wife and mother. Many women were well read in both Latin and Greek literature, and some twenty female poets are known from antiquity. However, women lacked training in formal rhetorical skills, because they were expected to speak and write in a different style. Nor were women supposed to enter into the places where public lectures took place. All the same, we know of women who received higher education and even taught philosophy (probably in private houses) or occupied themselves with philology. The women philosophers were normally born into philosophic households or married to philosophers. When grammar—a discipline dealing with language and literature—gradually became an independent subject in the first century BCE, it was taught in secondary schools. From the first century CE on we can get glimpses of female teachers of letters, but their achievements were not recorded. Thus, we have neither grammatical nor philosophical doctrine attributed to a female scholar, and this article deals with the general conditions of women scholars rather than their individual contributions to scholarship. Many prejudices prevailed concerning the inferiority of women. Aristotle thought that women were weaker than men not only physically but also intellectually. This remained common consensus, even if the Stoics and Platonists argued that women’s souls are not as such inferior to the souls of men. The Christians reinforced these prejudices, although they thought that men and women share a common human nature. Yet the Apostle Paul had said ‘I do not permit a woman to teach’ (I Tim. 2:12). However, Christian women could refuse marriage and follow an ascetic life, which brought about new opportunities for them as prophets, deaconesses, patrons, and occasionally even as teachers.
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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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Prevot, Andrew. "Mystical Bodies of Christ: Human, Crucified, and Beloved." In Beyond the Doctrine of Man, 134–60. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286898.003.0007.

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As one way to contribute to the decolonization of Christian theology, Prevot seeks to reexamine and reformulate the doctrine of the mystical body of Christ. He argues that, in addition to referring to the church and the sacrament of the Eucharist, the idea of a “mystical body of Christ” may be understood in a more decolonially significant way to refer to each human body insofar as it is united with Christ’s humanity and especially to each crucified body, including the bodies of black, indigenous, and female victims of colonial modernity. By virtue of its humanity and its suffering, each of these bodies is a mystical body of Christ. Moreover, Prevot contends that the idea of a spousal union of bodies in freedom and love (the two becoming one flesh), which has similarly been employed to symbolize the church, may also be interpreted in a more decolonially significant way as an indictment of the sexual coercion and objectification endemic to colonial modernity and as an affirmation of the divine loveliness of darkly colored, variously shaped, and otherwise marginalized bodies which this violently colonized world deems ugly or undesirable.
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Keeble, N. H. "Milton’s Christian Temper." In John Milton. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264706.003.0006.

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This chapter discusses Milton's Christian temper. It is believed Milton did not belong to any worshipping Christian community. No existing records ecist to attest that he attended Christian service, or associated with a specific parish, or joined congregations. In an age of great divines, pastors, and preachers, Milton acknowledged no indebtedness to any man's ministerial support or guidance. The practice of his Christianity was non-congregational, domestic, and private. Milton's external Christian observance and inner spiritual life were both invisible. He never offered anything approaching a conversion narrative. When Milton approached matters of personal belief, it is intellectually and not experientially. In his Miltonic equivalent of a spiritual biography, the De Doctrina Christiana, he asserted that his search for truth was from his own original systematic exposition of the Christina doctrine. In his The Reason of Church-Government, Milton illustrates his own religious life by illustrating the coercive authority of the Episcopal Church and his conscientious refusal to submit to it. His anticlerical stance and his firm belief in the free debate and liberty to religion encouraged him to write prose and poems of unwavering intolerance of Roman Catholicism. Milton's Christian vision is neither congregation nor a remnant but that of just one man, who is reliant on his own intellectual and spiritual resource, and who, regardless of popular opinion, walked with integrity. Among Milton's critical and anticlerical works are Paradise Lost, The Reason of Church-Government, and Samson Agonistes.
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