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Journal articles on the topic 'Death of God theology'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God." Horizons 25, no. 2 (1998): 203–16. http://dx.doi.org/10.1017/s0360966900031157.

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AbstractThe critique of ontotheology undertaken by Heidegger and expended by Derrida calls into question not only the meaning but the possibility of God-language. In response, thinkers such as Kevin Hart have attempted to map out an area of non-metaphysical theology that draws on the resources of negative theology. Hart's work, The Trepass of the Sign, however, contains three significant ambiguities. First, he defines negative theology as a denial that God can be described using predicates, but in his text negative theology has a quasi-positive (rather than merely negative) role. Second, Hart

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2

Herrero, Montserrat. "Political Theologies Surrounding the Nietzschean “Death of God” Trope." Nietzsche-Studien 49, no. 1 (2020): 125–49. http://dx.doi.org/10.1515/nietzstu-2020-0006.

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AbstractApproaches to Nietzsche’s political philosophy abound. In this article, however, we explore the possibility of identifying not only a political philosophy, but also a political-theological reading in Nietzsche’s texts. In fact, such a political-theological reading already has something of a genealogy. In the 1960s, “radical theology” appropriated the Nietzschean topic of the death of God, which engendered a transferred radical political theology consisting in radical democracy. The first part of this article explores twentieth-century political theologies surrounding the death of God.

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STEPANYAN, Andranik. "Critical Remarks on the Theoretical Significance of Vahanian’s Death of God Theology (Brief Review)." WISDOM 9, no. 2 (2017): 56–66. http://dx.doi.org/10.24234/wisdom.v9i2.190.

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The aim of this article is to briefly present and analyse in the context of radical theology the theoretical significance of Gabriel Vahanian’s death of God theology from the theological, philosophical and cultural viewpoints. Gabriel Vahanian was a French-Armenian distinguished theologian who played a significant role in the western religious, theological-philosophical thought. The main idea of Vahanian is that the death of God is a cultural phenomenon. God himself is not dead, but men’s religious and cultural perceptions about God are dead as modern man has lost the sense of transcendence an

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Faritov, Vyacheslav T. "The crisis of western theology: the idea of the «death of God» in the teachings of H. Yannaras and T. Altitser." Vestnik of Samara State Technical University. Series Philosophy 4, no. 4 (2023): 11–20. http://dx.doi.org/10.17673/vsgtu-phil.2022.4.2.

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The article is devoted to understanding the phenomenon of the crisis of modern theology in the context of the doctrine of the death of God. A comparative analysis of the theological concepts of Christos Yannaras and Thomas Altitzer is carried out in order to explain the theoretical differences in understanding the event of the death of God in modern Orthodox and Western theology. The thesis is substantiated that the Orthodox and Western versions of the crisis theology are post-metaphysical in nature and philosophically proceed from the theological reception of the teachings of G.V.F. Hegel, F.

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신은희. "A Critical Review of Zizek’s Christianity: From the Death of God Theology to the Invocation of God Theology." THEOLOGICAL THOUGHT ll, no. 157 (2012): 79–116. http://dx.doi.org/10.35858/sinhak.2012..157.003.

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Kopiec, Piotr. "Milczenie Boga: przykłady żydowskiej i chrześcijańskiej teologii Holocaustu (Paul van Buren i Richard L. Rubenstein)." Przegląd Humanistyczny 63, no. 3 (466) (2019): 61–76. http://dx.doi.org/10.5604/01.3001.0013.5992.

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When considering the causes of secularization in the Western societies, one must mention sociological and political consequences of both the World War II and Holocaust. Extermination of the Jewish nation prompted raising the question of “why did God allow Auschwitz?” Many Jewish and Christian theologians attempted to explain the moral collapse in the time of Holocaust. Part of them was related to the so-called Death of God theology, the theological movement which interpreted a radical secularization of the Western culture in many ways. The article discusses theological reflections of the Chris

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Denysenko, Anatoliy. "Radical Theology: The Issue of God in the Post-Christian Epoch." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (2021): 27–45. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.2.

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Present study reveals the theoretical ideas of such theological «movement» as radical theology (RT). The text examines its main representatives, forerunners and those who were part of the first and subsequent waves of development of this theology, as well as an analysis of key ideas of this phenomenon. Probably RT today is one of the most influential phenomena in modern theological thought, and its representatives formatted the agenda in the modern intellectual field of religious discourse. The article is based on the original sources of the classical works of the RT, as well as on the literat

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Van der Westhuizen, Henco. "The Word and the Spirit – Michael Welker’s theological hermeneutics Part 1." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 607–20. http://dx.doi.org/10.17570/stj.2016.v2n2.a27.

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In this essay it will be argued that the biblical traditions, or the relation between the Spirit and the biblical traditions, can be understood as the basis, the seedbed, that on which Welker builds his realistic theology in general, and his theology of the Spirit in particular. Welker himself writes in his main work on the Spirit, Gottes Geist. Theologie des Heiligen Geistes, translated as God the Spirit, that the key trait of his theology is its biblical character. He even regards this work to be the first comprehensive biblical theology of the Spirit. This polemical motive in his theology,

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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (2008): 13–32. http://dx.doi.org/10.1163/27725472-08001002.

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A relational understanding of the Trinity does not lead to the abandonment of judicial metaphors for the atonement but provides a context for them. The Trinity places relationships at the heart of the moral order. Relationships involve obligations, and the cross was the triune God’s response of love to humanity’s violation of our relational obligations towards him. Both God’s judgment on sin and God’s salvation from sin are personal acts. A Chalcedonian understanding of Christ’s two natures enables us to understand Jesus’ death as the self-substitution of God for humanity and as the representa

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Pretorius, M. "Shaping eschatology within science and theology." Verbum et Ecclesia 28, no. 1 (2007): 191–206. http://dx.doi.org/10.4102/ve.v28i1.103.

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Traditionally, questions about the reign of God, death and resurrection, God’ s judgment and eternal life, have belonged to eschatology, specifically as presented by Biblical scholars. At times, when eschatology has become a topic of debate, it has unfortunately, resulted in accusations and acrimony among scholars. Yet, the Bible is clear about what the end entails; whether that is towards the believer or non-believer. Furthermore, the relationship of theology and science on eschatology has hardly been a topic of discussion. However, in recent times, there have been serious attempts by modern

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Casey, Damien. "Theosis as the Unity of Life and Death." Scrinium 11, no. 1 (2015): 49–58. http://dx.doi.org/10.1163/18177565-00111p07.

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This paper explores the unity of life and death through the theology of theosis. Drawing on the theologies of Irenaeus and Gregory of Nyssa this paper argues that the doctrine of theosis offers us a holistic theology that is relevant for how we live our lives, restoring a “catholicity” to Latin theology by grounding it within the mystery of the incarnation as a whole. It explores Irenaeus’ understanding of the historical development of humanity as part of the necessary process of growth and maturation in our progress towards God. Gregory of Nyssa then takes Irenaeus’ understanding of theosis f

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Farmer, Jerry T. "My Theological Reflection with Karl Rahner: Rupture, Discontinuity . . . Incomprehensible Mystery." Horizons 41, no. 2 (2014): 316–28. http://dx.doi.org/10.1017/hor.2014.84.

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In this essay, the author reflects on the personal experience of the loss of his spouse, a reflection inspired and informed by the faith and theology of Karl Rahner. With death, it is not that a “new” time has begun, but that time itself has ended. And yet that mutual love as spouses continues. Life following the death of a spouse presents itself as an empty nothingness. But God, incomprehensible mystery, is our beginning. Our lives are filled with rupture and discontinuity not as evidence of a missing or absent God, but that we are not God.

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Robbins, J. Wesley. "Pragmatism and the Deconstruction of Theology." Religious Studies 24, no. 3 (1988): 375–84. http://dx.doi.org/10.1017/s0034412500019430.

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Theological deconstructionism written in a Derridean manner typically consists of twin announcements about the religious character, and significance, of contemporary experience and culture. The first is the announcement of the death of both the transcendent God and His latter-day substitutes, such as the transcendental self, which have provided the religious underpinnings for classical and modern culture, respectively.

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Stopa, Sasja Emilie Mathiasen. "“Seeking Refuge in God against God”: The Hidden God in Lutheran Theology and the Postmodern Weakening of God." Open Theology 4, no. 1 (2018): 658–74. http://dx.doi.org/10.1515/opth-2018-0049.

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Abstract Martin Luther emphasizes the affective experience of the living God rather than God as an abstract, metaphysical idea. Luther explains this experience of God by distinguishing between God as Deus absconditus in his hidden majesty and God as Deus revelatus suffering on the cross. According to Luther, sinners experience the hidden God as a terrifying presence causing them to suffer. Through faith, however, sinners are able to recognize that this wrathful God is one with the God of love and mercy revealed in Christ. Based on this paradoxical understanding of God, Luther admonishes Christ

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Węgrzyn, Jacek. "God the Father in the formula of absolution. From theology to pedagogy." Catholic Pedagogy 32, no. 1 (2023): 241–58. http://dx.doi.org/10.62266/pk.1898-3685.2023.32.19.

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The scientific article addresses the issue of God the Father in the formula of absolution in the sacrament of penance. It consists of three main parts. The first of them, presents the circumstances of the formulation of the present formula. The second, theological, explores the issue in paschal, personal and essential dimension (misericordia, indulgentia, pax, remissio peccatorum, absolvo). The third pedagogical part examines the importance of the sacramental formula in both the life of the minister of sacrament and the penitent, on the way of pedagogy of healing and purification from false pe

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Sampath, Rajesh. "An Inhuman God for Our Inhuman Times." Symposion 8, no. 2 (2021): 211–32. http://dx.doi.org/10.5840/symposion20218213.

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This paper attempts a careful reading of chapter I of Division Two, particularly section 53, on death in Heidegger’s Being and Time (1927). Our aim is to deconstruct some of Heidegger’s assumptions while imagining the margins of his text that could warrant a comparison and contrast with the biblical theological material of the New Testament. In parallel by reading the Synoptic Gospel of Mark on Jesus’s agony in the garden prior to his arrest, trial, death, and resurrection, we can initiate a series of comparisons and contrasts. For Heidegger, there is no conception or idea beyond death, and ye

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Martel, James. "In search of Atheism: Benjamin and Nietzsche on secularity and occult theologies." Síntesis. Revista de Filosofía 2, no. 2 (2020): 150–75. http://dx.doi.org/10.15691/0718-5448vol2iss2a294.

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In this article, I argue that atheism is different from secularism. Secularism is based on a faux elimination of theology which effectively preserves that theology in the guise of overcoming it. To achieve atheism (a term that I draw from the work of Maria Aristodemou), I argue that one needs to directly confront the theological element in order to come to terms with it. In this essay I look at how two political theological thinkers, Nietzsche and Benjamin, accomplish this. Nie-tzsche accomplishes atheism via his thesis of the “death of God,” a death that is not always literal but which create

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Moody, Katharine Sarah. "THE DEATH AND DECAY OF GOD: RADICAL THEOLOGY AND EMERGING CHRISTIANITY." Modern Believing 57, no. 3 (2016): 253–65. http://dx.doi.org/10.3828/mb.2016.19.

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19

Hartin, Cole William. "God and the Goodness of Death: A Theological Minority Report." Open Theology 8, no. 1 (2022): 276–83. http://dx.doi.org/10.1515/opth-2022-0209.

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Abstract This article offers a critical re-evaluation of the role of death in Christian theology, especially as it is viewed in light of the incarnation. It situates the problem of death as an extension of the problem of evil and analyses the classical responses to this problem in the Western Christian tradition. From here, it brings in the theological “minority report” on the role of death that runs through the Western tradition, ultimately using it as a springboard for a constructive repositioning of death as a potential locus of encountering the benevolence of God in Christ.

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Majeed, Hasskei M. "Evil, Death, and Some African Conceptions of God." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 4 (2023): 53–70. http://dx.doi.org/10.4314/ft.v11i4.4s.

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The age-old philosophical problem of evil, especially prominent in Western philosophy, as resulting from the intellectual irreconcilability of some appellations of God with the presence of evil – indeed, of myriads of evil – in the world, has been debated upon by many African religious scholars; particularly, philosophers. These include John Mbiti, Kwasi Wiredu, Kwame Gyekye, E. B. Idowu and E.O. Oduwole. While the debate has often been about the existence or not of the problem of evil in African theology, not much philosophical discussion has taken place regarding death and its implications f

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Shields, George. "The Return of Radical Theology: A Critical Examination of Peterson and Zbaraschuk, eds., Resurrecting the Death of God." Process Studies 43, no. 2 (2014): 29–46. http://dx.doi.org/10.2307/44798064.

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Abstract This review article critically examines the anthology Resurrecting the Death of God: The Origins, Influence, and Return of Radical Theology, edited by Daniel Peterson and G. Michael Zbaraschuk (Albany: State University of New York Press, 2014). After making brief but largely appreciative summary comments on a number of essays, the article focuses attention on contributions by John Cobb on the theology of Altizer, John Roth on Levinas, and J. W. Robbins on the politics of de Tocqueville’s concept of God. Suggestions are provided for inclusion of a wider swath of theologies that might b

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Meyer, John R. "Sacrifice, Violence, and Eucharistic Theology." Ecclesiology 18, no. 2 (2022): 159–74. http://dx.doi.org/10.1163/17455316-bja10011.

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Abstract This article examines the moral implications of the Eucharist and its relationship to the love of God and one’s neighbour in the context of the violent treatment of suspected malefactors. It defends the sacrificial character of the Mass by arguing that the death of Jesus ushered in a new notion of participation in the love of God. It asserts that attempts to expunge the idea of sacrifice from the eucharistic rite overlook the vital link that joins Christians to Christ and unites them to each other. In imitation of Christ’s self-abnegation, the Christian must lay down her life for the

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Khrystokin, Hennadii. "PHILOSOPHICAL AND THEOLOGICAL METHODOLOGY OF D. B. HART." Educational Discourse: collection of scientific papers, no. 23(5) (July 1, 2020): 67–78. http://dx.doi.org/10.33930/ed.2019.5007.23(5)-6.

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Philosophy for Hart, is a continuation of theology in another way, it is a self-denial of theology, which is carried out by the European tradition to find itself. All philosophy and all its problems are a search for solutions to theological problems. For Hart, as for Balthazar, theology is thinking about being and its properties. The task of the thinker is to create a theological language, an alternative to the rhetoric of postmodernism. Theology is a language that is both a theory and a discourse. Hart’s theological reflections combine the hermeneutics of texts with metaphysical reflections o

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Jackson, Spencer. "Clarissa’s Political Theology and the Alternative Modernity of God, Death, and Writing." Eighteenth Century 56, no. 3 (2015): 321–42. http://dx.doi.org/10.1353/ecy.2015.0023.

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Kręcidło, Janusz. "The Reconciliation of the World Through the Blood of Christ’s Cross as the Completion of the Work of Creation (Col 1:15-20)." Verbum Vitae 39, no. 4 (2021): 1133–57. http://dx.doi.org/10.31743/vv.12591.

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The article contains a detailed exegesis of the Christological hymn in Col 1:15-20, highlighting the links between the theology of creation and kerygmatic theology. The first strophe (1:15-18a) emphasizes the author’s intention to show the function of Christ in the creation of the world, whereas the second one (1:18b-20) exposes the fact that Christ’s passion, death and resurrection were key moments in the history of the world, comparable only to the work of its creation. It is shown that both events are closely related in the hymn because reconciling the world to God in the blood of Christ is

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Wengert, Timothy J. "“Peace, Peace … Cross, Cross”." Theology Today 59, no. 2 (2002): 190–205. http://dx.doi.org/10.1177/004057360205900203.

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This article explores Luther's theology of the cross, based on his often overlooked comments in Explanations of the Disputes concerning the Power of Indulgences from 1518, Luther's defense of the Ninety-Five Theses. The article dismisses approaches that reduce this topic to one theology among many or claim more for it than theology can deliver. In explaining Thesis 15, Luther grounds theology of the cross in human experience of suffering and abandonment. In Thesis 58, he derives this theology from God's alien and proper work and contrasts it to the “illusory theology” of Aristotelian scholasti

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Sanders, Theresa. "Seeking a Minor Sun: Saints after the Death of God." Horizons 22, no. 2 (1995): 183–97. http://dx.doi.org/10.1017/s0360966900029339.

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AbstractTheology lives in the days of the frost. Postmodern philosophers question the very possbility of God-language. In response, Edith Wyschogrod's Saints and Postmodernism attempts to develop an ethics grounded in lives of saints. Her definition of “saint” as one devoted to the alleviation of pain is problematic; moreover, her definition does not in fact grow out of hagiography. Rather, it reduces saints' lives to didactic tales. Still, Wyschogrod points toward a more adequate description of the saint as one who sees the being of others as constituted by a lack. An emphasis on otherness is

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Arifuddin, Arifuddin, Muhammad Amri, Muhaemin Latif, and Hermanto Hermanto. "Ketuhanan dalam Diskursus Teologi Mazhab Klasik." TASAMUH: Jurnal Studi Islam 14, no. 2 (2022): 251–62. http://dx.doi.org/10.47945/tasamuh.v14i2.693.

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The main mission of the Prophet Muhammad. sent by Allah to this earth, is to strengthen the Oneness of God and uphold the sentence of monotheism (la ilaha illah) and purify the aqidah of the Arabs contaminated with the culture of ignorance, and obey their ancestors. However, after the death of the Prophet Muhammad, the discourse around kalam or theology in Islam became hotly discussed. At the time Ali bin Abi Talib became caliph, the political context in Islam began to develop, related to theological discussions. Then the discourse developed into a flow of Islamic theology. Some of the debates

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Schaafsma, Petruschka, Rick Benjamins, Mechteld Jansen, and Theo Hettema. "Vervreemding en vertrouwen: Over hermeneutiek en theologie." NTT Journal for Theology and the Study of Religion 67, no. 1 (2013): 3–26. http://dx.doi.org/10.5117/ntt2013.67.003.scha.

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The authors search for a renewed hermeneutical approach in systematic theology. The reason for this search is given by the urgency of hermeneutic questions in three fields: a) the postsecular social and academic context, b) the theological reflections on the great critiques of religion, and c) the immanent themes of Christian theology. This situation asks for a reflection on the interpretative aspects of alienation and trust. The characteristics of this hermeneutical approach in theology are set out in dialogue with the weak thinking of Caputo and Vattimo, analytical theology, and the radical

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Moder, Ally. "Women, Personhood, and the Male God: A Feminist Critique of Patriarchal Concepts of God in View of Domestic Abuse." Feminist Theology 28, no. 1 (2019): 85–103. http://dx.doi.org/10.1177/0966735019859471.

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Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of

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Ridlehoover, Charles. "The Ethics of Lament: Dereliction, Theodicy, Embodiment, and Discipleship." Horizons in Biblical Theology 44, no. 1 (2022): 28–46. http://dx.doi.org/10.1163/18712207-12341442.

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Abstract One of the most important sets of texts for the church is the Passion narrative. A question of particular interest is the message behind Jesus’s words upon the cross: “My God, my God, why have you forsaken me?” By considering the shape and theology of Ps 22 as a lament, the reader becomes aware of the parallels between this psalm and Jesus’s crucifixion. These shared theological arcs give an intimate look into the death of Jesus and following his example. If disciples of Jesus are called to take up their crosses, the implication is that the theology of lament must be part of this embo

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Morrison, Glenn Joshua. "A Spiritual Theology of Integral Human Development: To “Grow in Holiness”." Religions 14, no. 10 (2023): 1233. http://dx.doi.org/10.3390/rel14101233.

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The article identifies the nature of integral human development as a Christian imperative and an incarnational life of responsibility for others. To grow in holiness through the truth of the Gospel signifies overcoming the egoism of the self, being generous in responsibility (love in truth), and discovering a beatitude of hope to become sons and daughters of God (truth in love). Engaging truth in the light of history, evil, and death, the article proceeds to relate the encounter of the soul with “the depths of God” (1 Cor 2:10) to learn from the Spirit a life aimed for the common good. The pat

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Rader, Richard. "The Radical Theology of Prometheus Bound; or, on Prometheus' God Problem." Ramus 42, no. 1-2 (2013): 162–82. http://dx.doi.org/10.1017/s0048671x00000126.

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Prometheus Bound (PV) is a meditation on God par excellence, second only perhaps to the Bible or Paradise Lost. It is, accordingly, the only extant tragedy from the ancient world featuring the most characters as gods. For this reason it stands out in a genre fixated principally on human suffering, where ‘death carries overwhelmingly more weight than salvation’. Gods, of course, do not suffer like humans: Prometheus, the play's protagonist extraordinaire, may be subject to an eternity of punishment for stealing fire from Zeus, but his pain, real and visceral as it is, differs from ours in that

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Bubbio, Paolo Diego. "Rethinking the Death of God through Kenotic Thought (with Hegel’s Help)." Philosophies 9, no. 3 (2024): 86. http://dx.doi.org/10.3390/philosophies9030086.

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This paper explores the death of God narrative through the lens of kenosis, drawing insights from thinkers such as Marcel, Heidegger, Vattimo, and Girard. It investigates the implications of kenotic thought for contemporary religious and philosophical discourse, exploring various interpretations of kenosis, ranging from Altizer and Žižek’s apocalyptic views to Vattimo’s more hopeful perspective. Through critical engagement with these viewpoints, this paper advocates for a nuanced understanding of kenosis inspired by Hegel, one that bypasses both radical theology and excessive optimism. Methodo

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Robu, Gabriel-Iulian. "Il nome di dio, tra metafisica, fenomenologia e teologia. La prospettiva di Jean-Luc Marion e l’influsso di Edmund Husserl." DIALOG TEOLOGIC XXVI, no. 51 (2023): 135–47. http://dx.doi.org/10.53438/brwi2493.

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This article presents the evaluation that Marion makes of the onto- theological determination of metaphysics and of conceptual idolatry, and the resolution that is proposed through the phenomenology of the gift. The new name of God, in the logic of this phenomenology of Marion, no longer starts from the language of being, esse, but from gift and love. “Love purifies our heart from every idol, since it alone is given and said as the name of God and yet it alone occurs in the experience of this world”. God is a Gift, is donation; he is Love, and his revelation is the saturated phenomenon par exc

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Gunawan, Theodorus Christian. "Hans Urs Von Balthasar tentang Trinitas." Felicitas 3, no. 1 (2023): 1–16. http://dx.doi.org/10.57079/feli.v3i1.101.

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Theological reflection on the Triune God is one of the branches of Dogmatic Theology. Historically, there have been many reflections from theologians on the mystery of the Trinity. One of these theologians is Hans Urs von Balthasar. Balthasar is one of the most influential contemporary theologians of our time. His thoughts on the Triune God are contained in his various theological works. This paper centers on Hans Urs von Balthasar's reflections on the Trinity. His reflections on the Triune God are centered on the work of salvation, especially in the mystery of the Incarnation and the total se

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Horneman-Thielcke, Thomas Emil. "Jeg tror for at elske." Dansk Teologisk Tidsskrift 72, no. 4 (2009): 264–81. http://dx.doi.org/10.7146/dtt.v72i4.106483.

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The purpose of this article, “I believe in order to love: Negative theology in the writings of St. John of the Cross”, is threefold. First we see how St. John uses classical negative theology as the basis of his spiritual programme. This is of especial interest because John manages to transform the theoretical method of apophatic discourse into a practical spiritual process. In this spiritual programme, discourse about God results in the soul’s refusal of the entire creation in an attempt to move closer to God through faith. This is particularly obvious in his metaphorical expression “the dark

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Habets, Myk. "Putting the ‘extra’ back into Calvinism." Scottish Journal of Theology 62, no. 4 (2009): 441–56. http://dx.doi.org/10.1017/s003693060999010x.

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AbstractWith a long and venerable history in both Catholic and Protestant traditions the doctrine represented by the termextra Calvinisticumhas fallen out of favour within contemporary theologies of the cross. Through an examination of the history of the doctrine and its constituent features the present article advocates the reclamation of the doctrine as a necessary component for a contemporary theology of the atonement, with special emphasis on the trinitarian dimensions of the death of God on the cross. Theextra Calvinisticumis then adopted to refute contemporary theologies of a suffering G

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Imbrisca, Ionut Eremia. "La debolezza di Paolo e la grazia di Dio nella Seconda Lettera ai Corinzi." DIALOG TEOLOGIC XXV, no. 50 (2022): 42–54. http://dx.doi.org/10.53438/mwvp5098.

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The experience of his own weakness leads Paul to a greater trust in the presence of the Lord who works with the power of grace in his life and consoles him in tribulations and suffering. By walking the path of weakness, Paul grows in the awareness of his participation in Christ’s death and resurrection. The synthesis of the theology of the cross, which we find in Paul’s letters, shows how God acts in his life through weaknesses and leads the apostle to express his trust in the God of consolation and mercy.

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William, Franke. "The Death of God as Source of the Creativity of Humans." Philosophies 9, no. 3 (2024): 55. http://dx.doi.org/10.3390/philosophies9030055.

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Although declarations of the death of God seem to be provocations announcing the end of the era of theology, this announcement is actually central to the Christian revelation in its most classic forms, as well as to its reworkings in contemporary religious thought. Indeed provocative new possibilities for thinking theologically open up precisely in the wake of the death of God. Already Hegel envisaged a revolutionary new realization of divinity emerging in and with the secular world through its establishment of a total order of immanence. However, in postmodern times this comprehensive order a

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Dekker, James C. "Book Review: The Idols of Death and the God of Life: A Theology." International Bulletin of Missionary Research 9, no. 2 (1985): 93–94. http://dx.doi.org/10.1177/239693938500900231.

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Turalija, Dubravko. "Biblijsko podzemlje o čistilištu." Bogoslovska smotra 93, no. 5 (2024): 757–33. http://dx.doi.org/10.53745/bs.93.5.5.

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»He punishes us; then he shows us mercy. He sends us down to the world of the dead, then he brings us up from the grave« (Tob 13:2). The Old and New Testament theology of Sheol (hereinafter šeᵓôl) follows the logical sequence of human life and death. Man enters šeᵓôl as he has built himself during his lifetime. In other words, in šeᵓôl the basic human determination and nature does not change. It cannot happen in šeᵓôl that a righteous person turns into a wicked and a wicked person becomes a righteous. However, the key characteristic of šeᵓôl is not the immutability of the basic position but th

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Dallavalle, Nancy A. "In Memory of Catherine Mowry LaCugna (1952-97)." Horizons 24, no. 2 (1997): 265–66. http://dx.doi.org/10.1017/s0360966900017175.

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Catherine Mowry LaCugna died on Saturday, May 3, 1997, at the age of forty-four, after a long battle with breast cancer. She was the Nancy Reeves Dreux Professor of Theology at the University of Notre Dame, the recipient of the Sheedy award for excellence in teaching, and the author of God for Us: The Trinity and Christian Life, which won the First Place Award from the Catholic Press Association in 1992. She edited the collection Freeing Theology: The Essentials of Theology in Feminist Perspective, and published numerous articles as well as her dissertation on the methodology of Hans Küng. At

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Kalalo, Stanley, Antoni Bastian, and David Ming. "Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today." European Journal of Theology and Philosophy 1, no. 6 (2021): 1–4. http://dx.doi.org/10.24018/theology.2021.1.6.4.

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Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early

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Thiessen, Mitch. "“God Himself Is Dead”: Returning to Hegel’s Doctrine of Incarnation." Religions 15, no. 3 (2024): 312. http://dx.doi.org/10.3390/rel15030312.

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This essay presents a certain defense of Hegel’s doctrine of Incarnation. For Hegel, the logic of the Incarnation constitutes not only the highest insight of religion and theology but, arguably, the key to philosophy itself, as the perfected self-knowledge of the absolute. Such knowledge is what Hegel calls “absolute knowing”, and marks the absolute reconciliation of the knowing subject and its object, substance, or in other words: of the domains of, as it were, historical knowledge and eternal truth. Hegel discovers in the Christian doctrine of Incarnation the logic of this very reconciliatio

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Moore, Hamilton. "THE CONCEPT OF PROPITIATION IN OUR UNDERSTANDING OF THE DEATH OF CHRIST." Semănătorul (The Sower) 4, no. 2 (2024): 66–83. http://dx.doi.org/10.58892/ts.swr4240.

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The English word “propitiation” (Greek hilastērion) is not in common theological use today. Modern theology has generally become uneasy with it. The aversion to it is because the idea is associated with the sense of appeasing an angry deity brought in from pagan use and practice. This has resulted in the removal of the traditional translation “propitiation” with many modern English Bible translations preferring “expiation,” or “atoning sacrifice,” or some other general phrase. Thus, for example, while the New King James Version of Romans 3:25 is translated, “whom God set forth as a propitiatio

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Cockayne, Joshua. "Disability, Anthropology, and Flourishing with God: A Kierkegaardian Account." Religions 11, no. 4 (2020): 189. http://dx.doi.org/10.3390/rel11040189.

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How can the writings of Søren Kierkegaard address contemporary issues in the theology of disability? For while it is surely true that Kierkegaard had ‘no concept of “disability” in the contemporary sense’ of the term, I will argue that there is much in Kierkegaard’s writings that addresses issues related to disability. I begin by exploring Kierkegaard’s discussion of suffering and its application to disability theology. I argue that while this has some application, it doesn’t get to the heart of the issue, since a theology of disability must address more than the issue of suffering. Instead, I

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Węgrzyn, Jacek. "Giovanni Moioli's Theological Portrait. The 40th Anniversary of the Milanese Theologian's Deat." Warszawskie Studia Teologiczne 36, no. 2 (2023): 70–85. http://dx.doi.org/10.30439/wst.2023.2.4.

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Father Giovanni Moioli, who died prematurely on 6 October 1984, is one of the outstanding theologians of the 20th century and a representative of the so-called Milan School of Theology. He left behind many theological works, especially on the theology of spirituality, Christology, sacramentology and eschatology. The vast majority of them were published in Opera Omnia, while minor unpublished ones have been deposited in an archival collection dedicated to him. Undoubtedly, at the center of his theology is the revelation of Jesus the Son of God in history an exceptional and one-of-a-kind individ

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Crump, David. "Who Gets What? God or Disciples, Human Spirit or Holy Spirit in John 19:30." Novum Testamentum 51, no. 1 (2009): 78–89. http://dx.doi.org/10.1163/156853608x323064.

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AbstractInterpretations of John 19:30 historically have divided themselves into three categories: (1) Jesus surrenders his spirit in death (traditional view); (2) Jesus gives the Holy Spirit to disciples at the cross (E.C. Hoskyns); and (3) a combination of these two, wherein the explicit description of death also implies the Spirit's future denouement. Here a new interpretation is offered that is more congruent with Johannine theology and vocabulary: Jesus is actually returning the Holy Spirit to his Father in preparation for the sending of the Paraclete as promised in John 7:39.

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Cover, Michael Benjamin. "The Death of Tragedy: The Form of God in Euripides'sBacchaeand Paul'sCarmen Christi." Harvard Theological Review 111, no. 1 (2018): 66–89. http://dx.doi.org/10.1017/s0017816017000396.

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AbstractScholarship on Phil 2:6–11 has long wrestled with the question of “interpretive staging.” While acknowledging that Jewish sapiential and apocalyptic literature as well as Roman apotheosis narratives provide important matrices for the hymn, the following study pinpoints a third backdrop against which Paul's dramatic christology would have been heard in Philippi: Euripidean tragedy. Echoes of Dionysus's opening monologue from Euripides'sBacchaein thecarmen Christisuggest that Roman hearers of Paul's letter likely understood Christ's kenoticmetamorphosisas a species of Dionysian revelatio

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