Log in

Relevant bibliographies by topics / Contributions in the doctrine of repentance

Contents

Journal articles
Dissertations / Theses
Books
Book chapters

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

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Contributions in the doctrine of repentance.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

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

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

Gibbs, Lee W. "Richard Hooker's Via Media Doctrine of Repentance." Harvard Theological Review 84, no. 1 (January 1991): 59–74. http://dx.doi.org/10.1017/s0017816000023956.

Full text

Abstract:

A distinctive via media form of Christian faith and practice emerged within the structures of the Elizabethan Settlement of religion. Roman Catholic opponents of the Settlement struggled throughout the reign of Elizabeth I (1558–1603) to undo it, while Protestant opponents persistently strove for further reform. The character of the Church of England and of what was in later years to be known as Anglicanism was largely shaped during this critical stage of its development in response to the external and internal pressures generated by these opposition parties.

APA, Harvard, Vancouver, ISO, and other styles

3

Schnabel, Eckhard J. "Repentance in Paul’s Letters." Novum Testamentum 57, no. 2 (March 19, 2015): 159–86. http://dx.doi.org/10.1163/15685365-12341484.

Full text

Abstract:

Paul rarely uses the terms µετάνοια / µετανοεῖν (“repentance” / “repent”), but word statistics should not be accorded too much weight. Besides using these terms to describe the process of returning to God by regretting one’s transgressions, Paul uses other terms and phrases in order to express the need to, and the reality of, changing mind and heart, outlook and behavior. It can be demonstrated that Paul knows the Jewish doctrine of repentance, that his missionary preaching calls for repentance, that his theological discourse presupposes repentance, that his rhetorical discourse in his letters includes the discourse of repentance, and that his ethical discourse entails exhortations to repentance.

APA, Harvard, Vancouver, ISO, and other styles

4

Muthukumar Sivasubramanian, David. "Toward a ‘Conditional Universalism’." Evangelical Quarterly 92, no. 1 (August 6, 2021): 39–55. http://dx.doi.org/10.1163/27725472-09201004.

Full text

Abstract:

Abstract Moltmann proposes an ‘open universalism’ that overstresses the goodness of God and hence God’s obligation to redeem all of humanity, irrespective of human reciprocity. This leads to his consequent conception of salvation that seems to underplay the traditional understanding of sin and repentance. The purpose of this article is to explore Moltmann’s version of universalism in the light of sin and repentance and to propose that universalism could be a viable doctrine if it is considered not as an automatic rendering but as ‘conditional universalism’ that demands reciprocal response (even post mortem) in terms of human repentance. For this purpose, Gregory of Nyssa’s idea of universalism will be utilized.

APA, Harvard, Vancouver, ISO, and other styles

5

Wallace, Dewey D., and Ashley Null. "Thomas Cranmer's Doctrine of Repentance: Renewing the Power to Love." Albion: A Quarterly Journal Concerned with British Studies 34, no. 4 (2002): 634. http://dx.doi.org/10.2307/4054679.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Streete, A. "Thomas Cranmer's Doctrine of Repentance: Renewing the Power to Love." Literature and Theology 17, no. 4 (December 1, 2003): 487–89. http://dx.doi.org/10.1093/litthe/17.4.487.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Matheson, P. "Review: Thomas Cranmer's Doctrine of Repentance. Renewing the Power to Love." Journal of Theological Studies 54, no. 2 (October 1, 2003): 825–27. http://dx.doi.org/10.1093/jts/54.2.825.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

McCurry, Jeffrey. "Performing the Same Score: Repentance, Truth and Doctrine in Ecumenical Theology." New Blackfriars 89, no. 1020 (March 2008): 149–61. http://dx.doi.org/10.1111/j.1741-2005.2007.00198.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Zega, Foriaman, and Hendi H. "Konsep Pertobatan Menurut 2 Korintus 7: 8-11." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 30–43. http://dx.doi.org/10.46965/jtc.v4i1.215.

Full text

Abstract:

AbstractRepentance is the second thing we do after we believe and are baptized into Christ Jesus. Repentance means transforming the salvation every day and becoming a lifestyle of believers. Repentance will continue to perfect the image of God in us becoming more and more like God or Christ. And in the end the believers will be united in God (Theosis) by the grace of God. Therefore, the issue of repentance is important to discuss so that every believer can understand this doctrine and practically could do it in his life with Christ. Repentance always starts from sorrow or tears for the sins committed. This tears is the basis of the repentance described by the Apostle Paul in 2 Corinthians 7: 8-11. Then repentance and tears will continually purify our sinful nature to be like Christ likeness. This paper will study the theory or concept of repentance according to the Apostle Paul and will be supplemented by Patristic literature or the Fathers of the Church’s concept.Keywords: Repentance; tears; salvation; theosis; nous.AbstrakPertobatan adalah hal kedua yang kita kerjakan setelah kita percaya dan dibaptis dalam Kristus Yesus. Pertobatan berarti mengerajakan keselamatan kita setiap hari dan menjadi gaya hidup orang percaya. Pertobatan akan terus menyempurnakan gambar Allah di dalam diri kita menjadi semakin serupa dengan Allah atau Kristus. Dan pada akhirnya kita akan menyatu di dalam Allah (Theosis) oleh anugerah Allah. Sebab itu masalah pertobatan ini penting dibahas supaya setiap orang percaya dapat memahami hal ini dan secara praktis dapat mengerjakannya dalam kehidupannya bersama Kristus. Pertobatan selalu dimulai dari dukacita atau kesedihan akan dosa-dosa yang dilakukan. Dukacita ini adalah dasar pertobatan yang dijelaskan Rasul Paulus di dalam 2 Korintus 7:8-11. Selanjutnya pertobatan dan tangisan dikerjakan untuk semakin hari semakin serupa dengan Kristus. Tulisan ini akan mengkaji teori atau konsep pertobatan menurut Rasul Paulus dan akan dilengkapi dengan literarur Patristik atau para Bapa Gereja.Kata Kunci: pertobatan; dukacita; keselamatan; theosis; nous .

APA, Harvard, Vancouver, ISO, and other styles

10

Pardede, Jimmy. "DOXOLOGI, TRADISI REFORMED DAN MIMBAR: KONSEP ALLAH TRITUNGGAL DALAM PEMIKIRAN JONATHAN EDWARDS SEBAGAI BAGIAN DARI TRADISI PELAYANAN MIMBAR REFORMED." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 1 (September 6, 2017): 58–81. http://dx.doi.org/10.51688/vc1.1.2014.art4.

Full text

Abstract:

Jonathan Edwards' brilliant conception that combines disposition and being, and God's absolute being with dynamicity, has challenged the most commonly accepted classical greek dualism between being and becoming, and absolute and dynamicity. This conception was found in his Trinitarian view of creation. God's disposition to repeat His eternal glory was seen as one of the unique characteristic in Edwards' treatment on both his doctrine of the Trinity, and also his doctrine of creation. But this unique combination on disposition and being is also perfectly applicable in seeing the nature of preaching, repentance, and the spirituality of a true Christian.?

APA, Harvard, Vancouver, ISO, and other styles

More sources

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

1

Null, John Ashley. "Thomas Cranmer's doctrine of repentance." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240866.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.)

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

Scott, Shawn A. "A study in transitions : Wesley's soteriology." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60096.

Full text

Abstract:

The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

APA, Harvard, Vancouver, ISO, and other styles

9

Kriel, Petrus Johannes. "Van Calvyn na Zwingli : die vraagstuk van die kindernagmaal in die Nederduitse Gereformeerde Kerk (Afrikaans)." Diss., University of Pretoria, 2004. http://hdl.handle.net/2263/30347.

Full text

Abstract:

Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church.
Dissertation (MA (Theology))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

APA, Harvard, Vancouver, ISO, and other styles

10

Duby, Steven J. "Divine simplicity : a dogmatic account." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

Full text

Abstract:

This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "Contributions in the doctrine of repentance"

1

García-Rivera, Jesús Sevilla. La doctrina de la penitencia en la Summa "Breves dies hominis": (Presentación del texto anotado de la Summa Bambergensis I). Romae: Pontificia Universitas Sanctae Crucis, Facultas theologiae, 2000.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

Thomas Cranmer's doctrine of repentance: Renewing the power to love. Oxford: Oxford University Press, 2000.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Saura, Arturo Obiol. La doctrina de la penitencia en la Summa confessorum de Thomas de Chobham. Romae: Pontificium Athenaeum Sanctae Crucis, Facultas Theologiae, 1996.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

The doctrine of repentance. Edinburgh: Banner of Truth Trust, 1987.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Elbaum, Jacob. Teshuvat ha-lev ṿe-ḳabalat yisurim: ʻiyunim be-shiṭot ha-teshuvah shel ḥakhme Ashkenaz u-Polin, 1348-1648. Yerushalayim: Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1992.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

McEntire, Sandra Jean. The doctrine of compunction in the west : theology and literary implications. Ann Arbor, MI: University Microfilms International, 1987.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

9

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

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

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

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

1

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Bellini, Bianca. "Religious Experience as Experience of Repentance: How Phenomenology Increases Our Knowledge of Religious Experiences." In Contributions to Phenomenology, 287–312. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21575-0_18.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Null, Ashley. "Cranmer’s Medieval Inheritance: Contrition as Repentance." In Thomas Cranmer’s Doctrine of Repentance, 28–64. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Null, Ashley. "Introduction: The Theology of Thomas Cranmer." In Thomas Cranmer’s Doctrine of Repentance, 1–27. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Null, Ashley. "Cranmer’s Doctrine of Repentance circa 1520: Augustinian-Influenced Scotist Penance." In Thomas Cranmer’s Doctrine of Repentance, 65–83. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Null, Ashley. "Cranmer’s Doctrine of Repentance during the 1520s: Erasmian Penitence." In Thomas Cranmer’s Doctrine of Repentance, 84–115. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Null, Ashley. "Cranmer’s Doctrine of Repentance circa 1537: Lutheran Sacramental Penance." In Thomas Cranmer’s Doctrine of Repentance, 116–56. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Null, Ashley. "Being Made ‘Right-Willed’ by Faith: Justification in ‘Cranmer’s Great Commonplaces’ circa 1544." In Thomas Cranmer’s Doctrine of Repentance, 157–212. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780198270218.003.0006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!