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Journal articles on the topic 'Contributions in theology of grace'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 January 2023

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1

Abril, Michael Anthony. "“Heaven and Earth Conspire”: Grace and Nature in Sor Juana's The Divine Narcissus." Horizons 46, no. 2 (December 2019): 296–322. http://dx.doi.org/10.1017/hor.2019.107.

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This essay highlights the dynamic theology of nature and grace expressed within The Divine Narcissus by Sor Juana Inés de la Cruz (1651–95). Inspired by thinkers such as Augustine and Bernard of Clairvaux and, later in her life, an emphasis on the Immaculate Conception, she details an aesthetic relationship between grace and nature: human nature is created to reflect, in grace, the perfect beauty of the incarnate Son of God. Moreover, by securing positive roles for the contributions of women and for indigenous Mexican religious devotion, she highlights the way in which this dynamic between nature and grace recovers the authentic voice of the least in society—those whose voices have been unjustly suppressed by violent domination.

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Doak, Mary. "Sex, Race, and Culture: Constructing Theological Anthropology for the Twenty-First Century." Theological Studies 80, no. 3 (August 15, 2019): 508–29. http://dx.doi.org/10.1177/0040563919856365.

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Pre-Vatican II theological anthropology focused attention on the exercise of human freedom as embodied in time and oriented to community. Post-Vatican II theology has deepened this trajectory by reflecting on the specific conditions and experiences of human embodiment, as well as the cultural and historical contexts that ground efforts to realize the ideal of persons-in-community. This article explores the contributions of theological anthropologies that take seriously gender, race, history, and culture in theology, and argues for further contemporary, enculturated, and embodied reflections on sin and grace.

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GEORGE, ROBERT, DAVID VANDRUNEN, PHILIP TACHIN, and RICHARD J. MOUW. "PANEL ON PUBLIC THEOLOGY." Unio Cum Christo 6, no. 2 (October 1, 2020): 235. http://dx.doi.org/10.35285/ucc6.2.2020.pan.

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1. How Is Your Position Fitted To Address The Problems Of Public Theology? 2. Does Natural Theology Have A Contribution To Make To Public Theology? 3. How Do You Conceive Of Law And Gospel In Relation To Social Issues? 4. What Is The Role Of Common Grace In The Present Secular Situation In The West? 5. What Would Be The Best Outcome Of The Present Secularization Other Than Christ’s Return? 6. From Your Point Of View, What Is The Major Problem With Other Positions? KEYWORDS:

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McDuffie, David C. "The Epic of Evolution and a Theology of Sacramental Ecology." Religions 10, no. 4 (April 1, 2019): 244. http://dx.doi.org/10.3390/rel10040244.

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The ‘Epic of Evolution’ is the scientific story that reveals that we live in an approximately 14-billion-year-old universe on a planet that is approximately 4.6 billion years old and that we are a part of the ongoing process of life that has existed on Earth for 3.5–4 billion years. This article focuses on the religious and ecological significance of the evolutionary epic in an effort to seamlessly connect the ecological value attributed as a part of an understanding of the evolutionary connectedness of life on earth with the Divine grace understood to be present in Christian sacramental worship. With a particular emphasis on the Eucharist, I argue that the sacramental perspective of grace being conveyed through material reality provides the potential for Christian sacramental tradition to make a significant contribution to protecting the threatened ecological communities of our planet. By incorporating William Temple’s concept of a ‘sacramental universe,’ I propose that the grace that is understood to be present in the substances of the bread and wine of the Eucharist points outward so that it can also be witnessed in all of God’s ongoing Creation. When the Eucharist is understood as taking place in a sacramental universe from which ecological grace flows; the incarnation can be recognized not as a one-time event but as an ongoing sacramental process through which God is revealed through the perpetual emergence of life. Consequently, as the primary form of sacramental worship in Christian tradition, the Eucharistic witness to the incarnation of God in Jesus and thanksgiving for life overcoming death provide Christians with a ritual orientation for recognizing the incarnational presence of God as an ever-present reality potentially witnessed in all that is. Therefore, the formal sacrament of the Eucharist is a part of a broader sacramental ecology of earthly life in which the presence of Divine grace can be witnessed in all aspects of the natural order. As a result, connecting Eucharistic grace with the value associated with an awareness of the ecological and genetic connectedness of all forms of life serves as a mutual enrichment of sacramental tradition and contemporary efforts to protect life on Earth.

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Pieterse, H. J. C. "'n Dialogiese kommunikasieteorie vanuit 'n Prakties-Teologiese perspektief." Verbum et Ecclesia 9, no. 2 (July 18, 1988): 181–95. http://dx.doi.org/10.4102/ve.v9i2.989.

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A dialogical theory of communication from a practical theological perspective For our practical theological reflection on the communication of the gospel in ministry, we need a sound theory of communication. We choose for a dialogical theory of communication which suits the nature of Christian communication. This theory is developed with insights from theology and philosophy. The roots of a dialogical theory of communication are found in the thoughts of Socrates, Plato en Augustine. Kierkegaard is seen as the founder of the modern dialogical theory of communication, whilst the contributions of Buber, Jaspers, Gadamer and Habermas are traced. In an era of mass communication and propaganda, Christians need a communicative context where dialogue, freedom and an existential experience of God's love and grace can develop.

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6

Noble, Thomas A. "John Wesley as a theologian:." Evangelical Quarterly 82, no. 3 (April 30, 2010): 238–57. http://dx.doi.org/10.1163/27725472-08203004.

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The twentieth century saw a revival of interest in John Wesley as a theologian, but whereas the standard treatments of his theology have arranged his thought in the customary shape of Systematic Theologies, this article takes the shape of Wesley’s theology from the way he arranged and prioritized his doctrines pastorally in his Standard Sermons. This demonstrates that he began with the evangelical doctrine of the Reformation on Justification and the Atonement (focusing on Christ), understood regeneration and assurance in relation to the Holy Spirit, and saw the sovereign grace of God the Father as extending to ‘all his works’. The underlying structure is Trinitarian. His much misunderstood doctrine of ‘perfection’ was inherited from the Fathers and was his most creative contribution to Evangelical theology, but needs further development and clarification.

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7

Vos, Antonie. "Paul Helm on Medieval Scholasticism." Journal of Reformed Theology 8, no. 3 (2014): 263–83. http://dx.doi.org/10.1163/15697312-00803003.

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Berkouwer and Pinnock embraced deterministic Calvinism when they were young theologians. However, later on they started to revolt against the ‘Calvinism’ of their youth and Dort. Paul Helm never joined or affirmed this uprising. It is not that I revolt against Dort, but I defend that Reformed scholasticism, including Dort, was never a kind of theological necessitarianism—this in contrast with John Calvin’s theology. Instead, classic Reformed scholasticism offers us a theology of contingency and individuality, of goodness and will, and of freedom and grace. Rediscovering this comforting historical reality is a gift and a joy. Helm argues that he cannot embrace this viewpoint. However, this present contribution demonstrates that he misinterprets the core structure and the medieval foundation of classic Reformed theology and philosophy. It is the latter that form the basis of Reformed systematic theology and the necessity-contingency, the synchrony-diachrony, as the necessity of the consequence-consequent and the secundum compositionem/divisionem distinctions show.

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Byrne, Patrick. "ECOLOGY, ECONOMY AND REDEMPTION AS DYNAMIC: THE CONTRIBUTIONS OF JANE JACOBS AND BERNARD LONERGAN." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 5–26. http://dx.doi.org/10.1163/156853503321916192.

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AbstractBernard Lonergan, S.J. and Jane Jacobs have devoted much of their intellectual careers to thinking out the dynamic natural-human environment. Lonergan and Jacobs worked in very different lines of research - systematic theology and urban economics, respectively. Despite predictable differences in their thought, there are also remarkable commonalities in their analyses. Both thinkers have argued that the same dynamic principles that govern the functioning of natural ecologies are also to be found when human social and economic systems function well, but are absent when human systems go wrong. Both have argued that the violation of principles that pertain to natural ecologies is destructive not only of the natural environment, but of communal and economic well-being as well. Jacobs came to prominence with the 1961 publication of her classic, The Death and Life of Great American Cities. She has since gone on to extend her analysis to the unique characteristics of urban economics in several books and articles. In her most recent book The Nature of Economies (2000), Jacobs draws the results of her previous work on urban economic patterns into a synthesis with recent insights into biological systems. She argues that exactly the same principles (or "processes" as she prefers to call them) that sustain vital, evolving natural ecologies also underpin robust and dynamic economies. Where Jacobs's work gives a richly detailed account of the processes shared alike by natural and human systems, Lonergan developed a parallel, integral account of natural processes, human social and economic organization, and the "economy of salvation." In his classic work, Insight, Lonergan argues that the dynamics of human innovations and self-correction correspond in striking ways to the emergence, growth, development, and decline in the natural order. Unlike natural ecologies, however, the possibilities of genuine social and economic development are distorted, Lonergan argues, by the forces of "bias." In his role of theologian, Lonergan goes on to explore how divine grace heals the distorted dynamics of natural and human ecologies.

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Dobrzyński, Andrzej. "Maryja w życiu Kościoła w przepowiadaniu biskupa Karola Wojtyły w 1963 roku." Analecta Cracoviensia 40 (January 4, 2023): 91–114. http://dx.doi.org/10.15633/acr.4007.

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The article “Mary in the life of the Church in bishop Karol Wojtyła’s discourses said in 1963” concerns a special time when the Polish catholic Church was preparing to celebrate the Millennium of Christianity in 1966 and the Second Vatican Council had been held in Rome from 1962 to 1965. Bishop Wojtyla organized the Marian Days in the Archdiocese of Cracow in 1963. It was an opportunity to make deeper and deeper the role of devotion to the Mother of Christ in the spiritual lives of people and in the Church. The originality of the article consists in analyzing pastoral writings, some of which have never been published.Bishop K. Wojtyla’s understanding of the title of Mary as Mother of the Church is rooted in the theology of Redemption and in the theology of divine grace. He underlined that Mary had cooperated closely with his Son in redeeming people, and she has continued to help as Mother of Divine Grace. Bishop Wojtyla was convinced that Mary was the Mother of the Church not only because of being an important role model for people but also because of conserving her specific role in the Redemption. Her role regarding the Church consists in procuring the fruits of Redemption of her Son for all humanity. This is the rison why bishop Wojtyla, during the second session of the Vatican Council, proposed the Marian chapter as the second one of the Dogmatic Constitution of the Church Lumen Gentium. The article is a new contribution to the Mariology of Karol Wojtyla – John Paul II.The traditional devotion to Mary was an important source for the bishop of Cracow. The article shows the pastoral care of bishop Wojtyla in his desire to make the traditional devotion theologically profound. Important to him as well were the anthropological and social aspects of Marian devotion.

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Holm, Neil. "Identity Formation through Classroom Conversations and Collaboration with the Spirit." Journal of Christian Education os-50, no. 2 (September 2007): 45–54. http://dx.doi.org/10.1177/002196570705000206.

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Miroslav Volf argues that God intends human beings to be co-workers with God in completing creation. Teachers in the classroom can be co-workers with God through the formation of students. Formation occurs, in part, through mutual relationships such as those between the person of the teacher and the person of the pupil. Conversations are important to formation and the Holy Spirit makes a major contribution to revelatory conversations. Martin Buber, Parker Palmer, Rowan Williams, and Simone Weil show how conversations contribute to formation and to the creation of a mutual presence and grace between conversational partners so that there is an exchange of words and feelings that resonates with the creative word of God working in the depths of the identity of each person. This process is described as a spiritual theology of teaching.

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Stubbs, David L. "The shape of soteriology and the pistis Christou debate." Scottish Journal of Theology 61, no. 2 (May 2008): 137–57. http://dx.doi.org/10.1017/s003693060800392x.

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AbstractA historic debate with great implications for theology has resurfaced in New Testament circles; however, it has not received the attention it should by theologians. It concerns how to translate and interpret approximately ten instances of the Greek phrase pistis Christou and its near equivalents in the letters of Paul. This phrase occurs within theologically crucial sections of Romans and Galatians, which have provided the foundation for the Reformation understanding of ‘justification by grace through faith’. The question is whether ‘faith’ in these phrases refers principally to the believer's ‘faith in Christ’, as traditionally understood, or should be translated and understood as ‘the faith of Christ’. In this article, I hope to introduce theologians to this debate and make a contribution to it from a theological angle, by describing the two primary ‘patterns of soteriology’ which are in play, and then examining how easily these different patterns of soteriology can be read onto what Paul writes concerning three crucial issues in his letters: salvation, the Law and the ‘righteousness of God’. I argue that the overall theological vision which includes three facets – a christologically centred understanding of the pistis Christou passages, a broader understanding of pistis, and the centring of soteriology around the concept of ‘participation in Christ’ – provides the most convincing interpretational matrix for reading Paul. I also point out implications this has for contemporary theology.

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González Magaña, Jaime Emilio. "La formazione spirituale ignaziana al sacerdozio. Dal Collegio Romano all’Istituto di Spiritualità della Pontificia Università Gregoriana di Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 107–52. http://dx.doi.org/10.24193/theol.cath.2020.05.

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"The Ignatian Spiritual Formation in The Priesthood. From the Roman College to the Institute of Spirituality of The Pontifical Gregorian University of Rome. The present study aims to analyze the importance of the spiritual formation of Seminarians and Priests in the present times. Assuming that the most delicate part of the formation concerns the work of the divine grace, the exhortations of the Pontiffs, from Leo XIII to Francis insist that the good dispositions of the Seminarians help them to find in their Formators the spirit, better understanding and all the help to reach the state of perfection, called priestly holiness. As one of the forms of the celebrations of the 60° anniversary of the Institute of Spirituality of the Pontifical Gregorian University, this paper also has the purpose of some genuine expressions of gratitude for the contributions of Fathers Herbert Alphonso and Maurizio Costa, two Jesuits who have been called to the Father’s House. Together with Father Franco Imoda, they were sensible toward the needs of the Church with great courage. As an answer to these expectations and on the explicit request from Congregation for the Catholic Education of the Holy See, Father Joseph Pittau S.I., the then Magnificent Rector of Pontifical Gregorian University, founded, the Interdisciplinary Center for the Formation of the Formators in Seminaries (CIFS = Centro Interdisciplinare per la Formazione dei Formatori nei Seminari) in May 1996. Our conclusions synthesize the results of the research, and place in prominence the mission of the Institute of Spirituality as an expression of its fidelity to the inheritance of the Roman College. Keywords: priestly spirituality, priestly and spiritual formation, formation of the formators, Ignatian pedagogy, prayer, theology, Roman College, the Ignatian vision of man, pastoral charity."

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Fogleman, Alex. "Becoming the Song of Christ." Augustinian Studies 50, no. 2 (2019): 133–50. http://dx.doi.org/10.5840/augstudies201943051.

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While the connections between exegesis, music, and moral formation are well known, what Augustine’s use of particular metaphors reveals about his theology that more literal renderings do not is less clear. This article explores how Augustine’s use of musical metaphors in Enarratio in Pslamum 32(2) illuminate his understanding of the relationship between grace and human virtue. After first offering a doctrinal description of the rightly ordered will and its Christological foundation, Augustine proceeds to narrate the Christian life as one of various stages of learning to sing the “new song” of Christ. He interprets references to the lyre and psaltery as figures of earthly and heavenly life, and then exegetes the psalm’s language of jubilation as laudatory praise of the ineffable God. The chief contribution of the musical metaphors here are twofold. First, they enable Augustine to display the mysterious process of the will transformed over time. Second, the musical figures help Augustine account for how a human will, encompassed in time, can align with the will of an eternal God whose will is ultimately inexpressible. Augustine’s musical exegesis is able to gesture towards the profound mystery of human life in time and its relation to an eternally un-timed God.

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Harink, Douglas. "John Barclay’s Gift to Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 126–32. http://dx.doi.org/10.1177/1063851219842393.

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John Barclay’s Paul and the Gift wonderfully clarifies Paul’s understanding of gift and grace. Two features stand out: Paul “perfects” the incongruity of grace; grace is unconditioned by any measure of human worth. But Paul does not “perfect” the non-reciprocity of grace; grace is not unconditional, but evokes and expects faithful obedience in return. First, I suggest that this Pauline relation between incongruous grace and reciprocal ethics is faithfully mirrored in Barth’s Church Dogmatics (which remains under-explored in this book). I go on to probe the relationship between divine being and incongruous grace in Paul. How does Paul’s doctrine of God ground his doctrine of grace, and how does his doctrine of grace inform his Trinitarian theology? Finally, I ask whether Barclay’s understanding of dikaiosynē almost exclusively as “worth” sidelines the possibility of exploring the relationship between grace and justice in Paul.

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Grabau, Joseph, and José Anoz. "Sobre el ascetismo cristiano. Ejercicios espirituales en las ‘Confesiones’ de san Agustín." Augustinus 61, no. 240 (2016): 129–53. http://dx.doi.org/10.5840/augustinus201661240/24116.

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The present article seeks to address an important point of contact between early Christian ascetic practice and the heritage of Platonism through the end of the fourth century AD. In short, I find marked similarities between Pierre Hadot’s reading of Plato's Phaedo, for example, and that of St Augustine’s personal prayer book, the Confessions. After outlining essential characteristics of Hadot’s take on spiritual exercises and Augustinian anthropology, I subject the text of the Confessions to critical examination in order to determine whether an emphasis on ‘spiritual exercises’ is indeed present. I argüe that similar spiritual practices may be clearly discerned. First, I discuss the distinct ‘Christian’ and Augustinian character of ‘spiritual exercises’ which incorporate biblical typology of Adam and Christ as paradigmatic for the spiritual life. Next, in terms of concrete practices, I then discern from the first four books of the Confessions a series of exercises through which such a path of spiritual progress (i.e., from ‘Adam’ to ‘Christ’) may occur. Of note, I consider the dialectic praxis of 1) contemplative reading, 2) prayer-writing and 3) prayer itself, or ‘pure’ prayer - distinct from Augustine’s written reflections; 4) the role of lectio divina or meditation on Scripture; and, finally, 5) meditation on death. In addition to developing these individual practices, it is the traditional Augustinian anthropology (rooted as it is in a theology of divine grace) that reveals the essential ‘Christian’ contribution of Augustine.

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Jacobs-Vandegeer, Christiaan. "Sanctifying Grace in a “Methodical Theology”." Theological Studies 68, no. 1 (February 2007): 52–76. http://dx.doi.org/10.1177/004056390706800103.

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17

Lennan, Richard. "Beyond “The Anonymous Christian”: Reconsidering Rahner on Grace and Salvation." Theological Studies 83, no. 3 (September 2022): 443–60. http://dx.doi.org/10.1177/00405639221114646.

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Karl Rahner acknowledged freely that “the anonymous Christian,” as a category, could be problematic. His interest, he stressed, was not in the term but in understanding the universality of God’s grace and the access of all people to grace. Reception of Rahner’s theology of salvation, however, has often neglected this broader framework to focus on the term itself. This article, which engages Rahner’s theology of grace in both its ecclesiological setting and its universal reach, argues that this theology can be an asset to dialogue even in the context of religious pluralism.

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Rober, Daniel A. "Grace and the Secular." Philosophy and Theology 30, no. 1 (2018): 179–206. http://dx.doi.org/10.5840/philtheol20189799.

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Charles Taylor indicates in A Secular Age his admiration for Henri de Lubac, Yves Congar, and other Catholic theologians associated with la nouvelle théologie. This essay reads de Lubac and Taylor on the secular, analyzing convergences as well as key differences. In particular, it argues that both underestimate the possibilities of political and liberation theologies. The concluding section puts de Lubac and Taylor in dialogue with forms of political theology that have been in dialogue with their work. The author argues that a stronger political theology can be drawn out of the approach of de Lubac and Taylor despite the trepidations of each toward such a project.

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Ó Murchadha, Felix. "The Passion of Grace." Philosophy Today 62, no. 1 (2018): 119–36. http://dx.doi.org/10.5840/philtoday2018227203.

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This paper shows how turns in theology in early Modernity and in the last century framed the context of distinct philosophical understandings of the self. Focusing on the concept of “pure nature,” the foreshadowing of philosophical themes in theology is shown. It is further argued that while the modern self emerging from certain early Modern theological discourses from Suárez, through Descartes to Kant was deeply implicated in Stoic apatheia, the self which arises from a phenomenological rethinking (especially in Marion) of the place of love and beauty in the worldliness of being and appearance is one which is fundamentally passionate. At play here is a shift in the notion of will from that of sovereign indifference to desire.

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Scott, Peter Manley. "The City's Grace? Recycling the Urban Ecology." International Journal of Public Theology 2, no. 1 (2008): 119–35. http://dx.doi.org/10.1163/156973208x256475.

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AbstractThis article argues for the importance of a theology of 'recycling' as a form of public theology for an urban context. The argument begins by noting some of the difficulties in assessing the urban environment: the quality of some urban ecologies is improving although this goes hand-in-hand with the displacing of nature in wealthier cities. In response a theology of the urban ecology rather than a theology of the urban environment is proposed. This ecological interpretation better explains problems in efforts at urban regeneration and the resistance of urban neighbourhoods to change. The concept of the 'translocal'—a Eucharistic notion—is then introduced as a way of grasping the ecological situatedness of urban living and elaborating on the notion of a recycled city. The article concludes with a recommendation of six principles derived from this theology of 'recycling' that would aid the development of cities as recycled and promote the repeatability of cities.

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Aquino Júnior, Francisco De. "Panorama eclesial com o Papa Francisco." Revista Eclesiástica Brasileira 75, no. 300 (August 13, 2018): 990. http://dx.doi.org/10.29386/reb.v75i300.277.

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Síntese: A pretensão deste artigo é provocar uma discussão sobre o atual panorama eclesial, fortalecendo e contribuindo com o movimento de renovação ou de conversão eclesial desencadeado pelo papa Francisco e formulado por ele nos termos de “Igreja em saída” para as “periferias do mundo”. Depois de algumas considerações mais gerais sobre a problemática da análise do panorama eclesial, apresenta a novidade que representa Francisco e seu projeto de uma “Igreja em saída para as periferias”, no atual panorama eclesial, e indica alguns desafios e algumas tarefas teológico-pastorais que emergem deste projeto de renovação ou de reforma eclesial. E conclui com uma convocação ao fortalecimento e ao aprofundamento teológico-pastoral deste projeto, não desperdiçando o “tempo de graça” que o Senhor nos concede.Palavras-chave: Conjuntura eclesial. Papa Francisco. Missão da Igreja. Periferias. Teologia.Abstract: The purpose of this article is to provoke a discussion about the current ecclesial panorama, strengthening and contributing to the movement of renewal or of ecclesial conversion triggered by Pope Francis and formulated by him in terms of “the Church on exit” to the “peripheries of the world “. After a few more general considerations on the issue of the ecclesial landscape analysis, the article presents the novelty that Francis and his project of a “Church on exit to the peripheries” represents in the current ecclesial scene, and indicates some challenges and some theological-pastoral tasks that emerge from this project of renewal or of ecclesial reform. It concludes with a call for the strengthening and theological-pastoral deepening of this project, so that the “time of grace” that the Lord is granting us will not be wasted.Keywords: Ecclesial conjuncture. Pope Francis. The Church’s Mission. Peripheries. Theology.

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Wood, Joseph. "‘Popish Pelagianism’ or the Work of Divine Providence?" Evangelical Quarterly 93, no. 4 (December 1, 2022): 338–52. http://dx.doi.org/10.1163/27725472-09304004.

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Abstract Responding to John Piper’s book, Providence (2020), and building on the work of Howard Snyder, this article articulates a Wesleyan-Arminian theology of ‘prevenient grace’. Highlighting Philippians 2:12–13, prevenient grace is articulated as a theological concept, rooted in the Bible, clearly expressed in the writings of James Arminius and made more widely accessible by the teaching of John Wesley. The theology of prevenient grace has been debated through the centuries and continues to be a primary point of distinction between those who would align their thinking to John Calvin (and Calvinism), in opposition to those who align with the teachings of John Wesley (and Wesleyan/Arminianism). From the perspective of God’s providence, the article identifies the slight, yet profound, difference between irresistible and prevenient grace. It argues that the caricature of Arminius’s, and therefore, Wesley’s teaching as Pelagian is unfounded. It concludes with suggestions of how the theology of prevenient grace offers a helpful framework for pastoral care.

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Bloor, D. "EPISTEMIC GRACE: Antirelativism as Theology in Disguise." Common Knowledge 13, no. 2-3 (April 1, 2007): 250–80. http://dx.doi.org/10.1215/0961754x-2007-007.

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Gulo, David Martinus. "Pemahaman Hukum Taurat Menurut Teologi Anugerah Dan Implikasinya Terhadap Persepsi Antinomian." Matheteuo: Religious Studies 1, no. 2 (November 5, 2021): 53–61. http://dx.doi.org/10.52960/m.v1i2.56.

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Understanding the law in new testament concept has a diverse interpretation, especially its relation with doctrine of soteriology in church. It should be known due to differences in understanding the essence of the law itself and its position and relation to God’s grace. Also when some views see that the Grace of God in the new testament abolish the Law, then the question is will Christianity live a lawless life (antinominanism). This writing discussing the viewa of Grace theology view and comparison with the mainstream theology that was accepted in pentecostalism-charismatic branch.

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Leung, King-Ho. "The Technologisation of Grace and Theology: Meta-theological Insights from Transhumanism." Studies in Christian Ethics 33, no. 4 (February 26, 2020): 479–95. http://dx.doi.org/10.1177/0953946820909747.

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This article examines some of the recent theological critiques of the movement of technological human enhancement known as ‘transhumanism’. Drawing on the comparisons between grace and technology often found in the theological discourse on transhumanism, this article argues that the Thomistic distinction between healing grace and elevating grace can not only supplement the theological analysis of transhumanism and its ethical implications, but also help Christian theologians and ethicists become more aware of how the phenomenon of technology may have implicitly shaped the contemporary understanding of ‘grace’ as well as the task of theology as a spiritual and indeed ethical practice.

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Robertson, Roland. "Globalization Discourse." ProtoSociology 38 (2021): 172–87. http://dx.doi.org/10.5840/protosociology2021389.

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Set in the immediate context of the recent UN conference on climate change (COP 2021) in Glasgow and the sudden emergence of the variant, Omicron, this paper involves discussion of the present state of discourse concerning globalization in the broadest sense. It begins by contrasting the approaches and substance of two specific books: Globalization Matters by Manfred Steger and Paul James and Grave New World by Stephen King. The difference between the two books is brought into sharp relief by the economism of the book by King and the multidimensionality of the volume by Steger and James. More generally, these recent books are chosen because they are almost complete opposites, the central difference being the adamant optimism about globalization in Globalization Matters and the extreme pessimism and negativity in Grave New World. It is also very important to emphasize the wide ranging and penetrative character of Globalization Matters compared with the latter. Also invoked is recent and very significant work by Dipesh Chakrabarty. Two themes are claimed here to be neglected, namely global history and the concept of glocalization. Attention is also drawn to the crucial omission of the fact that much of globalization talk began in the fields of religious study and theology. The disparity between these two latter fields of study and mainstream social science and conventional history is given attention. The contributions of other crucial commentators to the overall debate, Lovelock and Latour, are also invoked. The focus by Steger and James, on the one hand, and Chakrabarty on the other, on the Anthropocene is given attention. Overall, the article concludes by placing the global-local problematic at the centre of what is called here globalization discourse.

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Del Colle, Ralph. "Whither Pentecostal Theology? Why a Catholic is Interested." Pneuma 31, no. 1 (2009): 35–46. http://dx.doi.org/10.1163/157007409x418130.

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AbstractThe essay explores the future direction of Pentecostal theology by posing a dialogue question that emerges in the conversation between Catholics and Pentecostals. This concerns the "supernatural" character of grace as understood and experienced in both traditions. How is this character preserved as it engages all dimensions of our humanity? Two aspects of this affirmation are explored. First, grace perfects all aspects of human nature including human agency, thus our common emphasis on transformation and Christian perfection. Second, the Church's mission ad extra embraces its witness in the secular realm in the arenas of culture, justice, peace, and the integrity of creation. The challenge to both traditions is how to preserve the supernatural gratuity of grace as the church enacts this mission in the transit from church to world.

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Crittenden, Paul. "David Coffey: Reshaping Traditional Theology." Irish Theological Quarterly 83, no. 4 (August 28, 2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.

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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology of grace, Christian anthropology, death and resurrection, the Church, and the salvation of unbelievers. Coffey is a prominent Australian theologian and the discussion of his thought is set within a brief account of the development of theological studies in the Australian context.

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Barclay, John M. G. "A Conversation Around Grace." Evangelical Quarterly 89, no. 4 (April 26, 2018): 339–45. http://dx.doi.org/10.1163/27725472-08904006.

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This article responds to papers presented at a research conference at London School of Theology in April 2017 interacting with John Barclay’s Paul and the Gift, and subsequently published in Evangelical Quarterly. It responds in turn to Desta Heliso, Conrad Gempf, Matthew Jones, and Graham McFarlane on a journey from Paul to the Gospels, to Martin Luther King, and finally to Jacques Derrida.

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van Oorschot, Frederike. "Common Grace as a Hermeneutical Approach to Globalization?" Philosophia Reformata 80, no. 1 (May 26, 2015): 78–98. http://dx.doi.org/10.1163/23528230-08001005.

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The reformed theologian Max L. Stackhouse develops a differentiated analysis and interpretation of globalization as part of his public theology. He consistently refers to Kuyper's concept of common grace and transfers Kuyper's teaching into a hermeneutical approach to sociological analysis. First, the paper sketches Stackhouse's understanding of globalization as a theological process, then analyses the influences of Kuyper's theology of grace and finally shows the theological roots of Stackhouse's doctrine of grace and methodological problems associated with it. It closes with remarks on the opportunities and limits of Stackhouse's approach to the theological interpretation of globalization.

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Bounds, Christopher T. "Toward a Wesleyan-Holiness Theology of Revival." Wesley and Methodist Studies 14, no. 1 (January 1, 2022): 27–49. http://dx.doi.org/10.5325/weslmethstud.14.1.0027.

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ABSTRACT This article is an exercise in fides quaerens intellectum about revival in the Wesleyan-Holiness tradition. It examines accounts of revival by early British and American Methodists—John Wesley, Francis Asbury, and Luther Lee—and identifies the common elements of their descriptions. It then seeks to provide a theological understanding of these revivals by drawing upon distinctive ideas from Wesleyan historical and systematic theologians: divine omnipresence, free grace, divine holiness and love, and the means of grace. Finally, it offers a theological definition of revival from a Wesleyan-Holiness perspective and briefly explores implications for today.

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MERTENS, Herman-Emiel. "Nature and Grace in Twentieth-Century Catholic Theology." Louvain Studies 16, no. 3 (September 1, 1991): 242–62. http://dx.doi.org/10.2143/ls.16.3.2013825.

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Orye, Lieve. "Speculative Grace: Bruno Latour and Object-Oriented Theology." International Journal of Philosophical Studies 22, no. 4 (August 8, 2014): 650–54. http://dx.doi.org/10.1080/09672559.2014.948720.

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Brakemeier, Gottfried. "Justification by Grace and Liberation Theology: a Comparison." Ecumenical Review 40, no. 2 (April 1988): 215–22. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01534.x.

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Tanner, Kathryn. "Justification and Justice in a Theology of Grace." Theology Today 55, no. 4 (January 1999): 510–23. http://dx.doi.org/10.1177/004057369905500403.

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Sumney, Jerry L. "Book Review: God's Saving Grace: A Pauline Theology." Biblical Theology Bulletin: Journal of Bible and Culture 45, no. 3 (July 30, 2015): 187–89. http://dx.doi.org/10.1177/0146107915590767d.

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Morales, Isaac Augustine. "Incarnational "Intrinsicism": Matthias Scheeben's Biblical Theology of Grace." Nova et vetera 18, no. 1 (2020): 139–59. http://dx.doi.org/10.1353/nov.2020.0007.

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Agualada, Jr., C.M.F., Salvador. "KARL RAHNER’S THEOLOGY OF GRACE: THE SUPERNATURAL EXISTENTIAL." Landas: Journal of Loyola School of Theology 25, no. 1 & 2 (November 14, 2013): 207–36. http://dx.doi.org/10.13185/la2011.25113.

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Nelson, James D. "Book Review: Responsbile Grace: John Wesley's Practical Theology." Theological Studies 56, no. 3 (September 1995): 580–82. http://dx.doi.org/10.1177/004056399505600319.

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McGowan, Michael W. "Trauma and Grace: Psychology and Theology in Conversation." Pastoral Psychology 58, no. 2 (December 16, 2008): 167–80. http://dx.doi.org/10.1007/s11089-008-0181-7.

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Webb, Stephen H. "Speculative Grace: Bruno Latour and Object-Oriented Theology." Mormon Studies Review 1 (January 1, 2014): 174–82. http://dx.doi.org/10.5406/mormstudrevi.1.2014.0174.

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ROBERTS, AUSTIN. "Speculative Grace: Bruno Latour and Object-Oriented Theology." Process Studies 44, no. 1 (April 1, 2015): 132–35. http://dx.doi.org/10.2307/44798056.

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Vulić, Boris. "Gratia praesupponit naturam." Diacovensia 26, no. 1 (2018): 81.—93. http://dx.doi.org/10.31823/d.26.1.4.

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In the article, the contemporary lack of representation of the axiom “grace presumes nature” is recognized as a providential opportunity for its renewal in theology and spirituality. After indicating some of the causes for neglecting this scholastic axiom, the second chapter interprets its theological interiority through an attempt to answer the inexhaustible question of the relationship of grace and nature. The third chapter brings further clarification through the axioms “grace does not destroy nature” and “grace perfects nature”. In analogy with Christ’s incarnation, it becomes apparent that nature, or creation, should always be understood in the perspective of grace, which is the first fact of the history of salvation. The restoration and deepening of these axioms contributes to linking the entire history of salvation, but also the history of theology and spirituality, and to a deeper understanding of what is truly natural and what is divine, graceful, and what as a gift and opportunity defines a man to the very foundation of his created nature.

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Wiberg Pedersen, Else Marie. "Justification and grace. Did Luther discover a new theology or did he discover anew the theology of justification and grace?" Studia Theologica - Nordic Journal of Theology 57, no. 2 (December 2003): 143–61. http://dx.doi.org/10.1080/00393380310000550.

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Tapley, Byron D., Michael M. Watkins, Frank Flechtner, Christoph Reigber, Srinivas Bettadpur, Matthew Rodell, Ingo Sasgen, et al. "Contributions of GRACE to understanding climate change." Nature Climate Change 9, no. 5 (April 15, 2019): 358–69. http://dx.doi.org/10.1038/s41558-019-0456-2.

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Grimshaw, Michael. "‘Redneck religion and shitkickin' saviours?’: Gram Parsons, theology and country music." Popular Music 21, no. 1 (January 2002): 93–105. http://dx.doi.org/10.1017/s0261143002002052.

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The country singer Gram Parsons (1946-73) has in the last decade been increasingly cited as a seminal influence upon the development of contemporary alt.country and the roots/americana revivial. This article critiques Parsons and his music within the realm of contextual theology, using him as a bridge to examine the wider issue of what a theology of country music might entail. Both Parsons and Country Music in general are strongly religious in language, ethos and culture, yet the theology articulated both explicitly and implicitly is not evangelical as those outside the genre and culture might assume. Rather, the theology of country music involves a gospel of liminality, a theology of redemptive transgression that is expressed in ‘white spirituals’ where the song is a locus of grace. The article asks if Parsons was a locus of grace; are his songs those of liminal presence; does country music employ a theology of redemptive transgression?

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Lloyd, Vincent. "Afterword." Cambridge Journal of Anthropology 40, no. 1 (March 1, 2022): 121–28. http://dx.doi.org/10.3167/cja.2022.400109.

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On one hand, the excess marked by grace is unquantifiable, challenging the order of the world and opening to the new. On the other hand, grace and its promise are used by the powers that be to naturalise themselves and manage dissent. Black American discourse around racism illustrates this tension, with elected leaders like Barack Obama using grace in the service of power, social movement leaders suspicious of performances tied to grace, and scholars navigating our instinct to be critical and our instinct to use critique as its own form of grace. Meditating on these questions opens lines of inquiry where theology and anthropology connect, including around the aesthetics of grace, the morality of grace, the relationship between trauma and grace, and the authorship of grace.

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Kwon, Youngju. "Baptism or Gospel of Grace?: Romans 6 Revisited." Expository Times 128, no. 5 (October 1, 2016): 222–30. http://dx.doi.org/10.1177/0014524616666709.

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Romans 6 has been a difficult chapter owing to a number of dialectical elements: being and doing, theology and ethics, indicative and imperative, divine and human agency, and ‘already’ and ‘not yet’. Despite some previous attempts to view this chapter as presenting the theology of baptism, this article argues that Paul’s primary concern in this chapter is to explain the fundamentals of the gospel of grace and their implications for Christian life. The proper understanding of the gospel of grace includes: that everyone belongs to one of the two domains of authority (either under the domain of law/sin or under the domain of grace/Christ); that by the grace of God believers have experienced the transfer of lordship; and that despite this transfer, both aspects of ‘already’ and ‘not yet’ are creatively working together in Christian life. This article concludes with two implications: that the gospel of grace does require (rather than ignore) a moral life and that in Christian moral life we must not lose sight of both God’s empowerment and humans’ power.

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Lamm, Julia A. "Schleiermacher's Treatise on Grace." Harvard Theological Review 101, no. 2 (April 2008): 133–68. http://dx.doi.org/10.1017/s0017816008001764.

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The title of this essay is meant to be perplexing. Schleiermacher is not known for his treatment of grace, much less for a treatise on grace. Few scholars of Schleiermacher's theology have devoted attention to his doctrine of grace, with two notable exceptions. Karl Barth, in his lectures on Schleiermacher, did not hesitate to thrash his nemesis on this point, although to him it was so obvious that Schleiermacher's understanding of grace was not a Christian doctrine of grace, at least not in the Reformation sense, that he barely felt the need to argue the case. “What kind of God is this,” he asked, “What kind of grace?” Richard R. Niebuhr, in his apologia for Schleiermacher, which inspired a new age of scholarship on Schleiermacher in America, included a section entitled “Grace and Nature,” but its focus was on the Christmas Eve Dialogue, not Schleiermacher's dogmatic theology. Neither Barth nor Niebuhr took note of Schleiermacher's more formal, dogmatic treatment of grace—what I am calling Schleiermacher's “treatise on grace”; in the several decades since their influential works, very few have attempted to correct this oversight. Such neglect by specialists has no doubt contributed to a wider sense that, despite the importance of his The Christian Faith (Glaubenslehre), Schleiermacher does not merit a place alongside other theologians when it comes to the history of the Christian doctrine of grace. None of the major scholarly books on the history and development of the doctrine of grace include a chapter or section (or even reference) to Schleiermacher's treatment of grace. Schleiermacher himself almost seems to have anticipated this oversight—worse, really, than any criticism—when he asked, “Does my Glaubenslehre in any way fail to give due honor to divine grace?”

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Chung, Paul. "Karl Barth's Theology of Reconciliation in Dialogue with a Theology of Religions." Mission Studies 25, no. 2 (2008): 211–28. http://dx.doi.org/10.1163/157338308x365378.

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AbstractKarl Barth has influenced Christian theology of mission in terms of his Trinitarian concept of God's mission. His theology of reconciliation retains inter-religious implication in missional context. However, Barth's theology of reconciliation is not explored in the context of religious pluralism. The reason is due to the neo-orthodox charge against him and theologians' one-sided critique of Barth as a conservative-evangelical theologian. In this paper at issue is to retrieve hermeneutically Barth as a theologian of reconciliation who stands for Christian witness to the grace of God in the world of religions.

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