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Journal articles on the topic 'Death of God theology'
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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 contends that negative theology precedes positive theology, but in fact it seems to depend upon a prior affirmation of God. Third, Hart offers no rationale for negative theologians' use of the word “God.” Derrida writes that the only way out of negative theology's referential vacuity is prayer: which, he continues, mires that theology in metaphysics. However, if prayer is understood as agape rather than knowledge or supplication, a way through Hart's ambiguities might be found.
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Herrero, Montserrat. "Political Theologies Surrounding the Nietzschean “Death of God” Trope." Nietzsche-Studien 49, no. 1 (October 27, 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. We ask herein if this is the only possible political-theological reading of Nietzsche’s texts. The second part argues that, in fact, we can ascribe to Nietzsche a “theological” intention that is transferable to his political theory in a way that differs from the attempts of radical political theology and other political theologies surrounding the death of God. We conclude that, in any case, Nietzsche’s political theology aims to counterbalance St. Paul’s nihilism more than to constitute a determined political view.
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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 (December 25, 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 and the presence of transcendent God. That is, the death of God means his absence in the modern world. The existence of God and his reality are not self-sufficient realities anymore but are irrelevant for modern people, hence dead.
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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 (January 8, 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. Nietzsche and M. Heidegger.
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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 (June 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) (December 2, 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 Christian theologian Paul van Buren and the Jewish thinker Richard L. Rubenstein. They are considered to belong to the movement of the Death of God theology, though in both cases such classification is not justified. Both interpret Holocaust in the perspective of God’s silence, and both search for new notions and meanings for God in the secular world after Auschwitz.
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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 (May 27, 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 literature of the second echelon, in which religious thinkers close to the RT describe the birth and development of this theology. The key questions posed in the paper are the following: should the ideas of «death of God» and RT be considered hostile or hospitable to Christian theology? Is RT, as a Western phenomenon based on the idea of «death of God» and the relativism of religious thought, acceptable in the context of our Eastern Christian tradition? What should be the adequate theological language about God after the horrors of Auschwitz and the Holodomor, as genocide of the Ukrainian people?
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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 (December 31, 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, where a creative and truly complex conception of the Spirit is related explicitly to the biblical traditions, indeed, to the Word of God, will be clarified in the course of this essay. In the first part of this essay, it is shown that for Welker, the Word of God is not to be confused with the human word. In the light of the depth of the Spirit, this word is revealed to be deficient. Against the background of this differentiation the essay focuses on the biblical traditions, i.e. the Word of God. In order to understand Welker’s complex understanding of the Word of God, what he refers to as the fourfold weight of the biblical traditions is differentiated in the light of a general understanding of what could be conceived as a “biblical theology”.
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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (April 30, 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 representative death of the perfect man, offering himself through the Spirit, on behalf of humanity. Those who are, by the Spirit, in Christ are in restored relationship with God.
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Pretorius, M. "Shaping eschatology within science and theology." Verbum et Ecclesia 28, no. 1 (November 17, 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 scholars to find common ground between these two seemingly diverse disciplines when it comes to eschatology.
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Casey, Damien. "Theosis as the Unity of Life and Death." Scrinium 11, no. 1 (November 16, 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 further by arguing for a continuity between this life and the next through his endless ‘stretching out’ – epektasis – of a limited being to participation in the infinity of the divine, thereby establishing the unity of ontology and morality.
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Farmer, Jerry T. "My Theological Reflection with Karl Rahner: Rupture, Discontinuity . . . Incomprehensible Mystery." Horizons 41, no. 2 (November 10, 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 (September 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 (November 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 Christians to seek refuge in God against God. In recent decades, Luther’s accentuation of the revealed God has inspired postmodern philosophers and theologians in their efforts to recast the notion of God in light of the Nietzschean outcry on the death of God and Heidegger’s critique of ontotheology. Hence, John D. Caputo and Gianni Vattimo have weakened the notion of an omnipotent God in favour of an anti-metaphysical understanding of “god” kenotically denouncing his power and occurring as an ethically obliging event. Conversely, postmodern thinking have inspired contemporary Lutheran theologians to reinterpret the notion of God. In this article, Luther’s theology serves as a resource for critiquing these postmodern attempts at post-metaphysically rethinking God the central claim being that they are unable to proclaim the saving promise of a reconciliatory union between God hidden and revealed and between sinful human beings and Christ. As a result, theology is reduced to an ethical manifesto or to compassionate anthropology leaving despairing humans without a language with which to express their sufferings.
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Węgrzyn, Jacek. "God the Father in the formula of absolution. From theology to pedagogy." Catholic Pedagogy 32, no. 1 (January 17, 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 perception of God, such as: „The God as a punishing judge”, „The God of death and destruction”, „The God accountant”, „The God of exorbitant achievements”. The formula of absolution proclaims God the Father of Mercy and introduces to the experience of his salvific love, forming the human heart and mind. Keywords: God the Father of mercy, formula of absolution, remission of sins, perception of the God, pedagogy.
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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 yet death itself as a possibility, even as the greatest possibility to be, is not like any other point in time that a human being can experience, grasp, remember, or anticipate while they are alive. It is not the witnessing of the medically certified death of another person or animal. Out of this paradox, we will argue for a greater philosophical degree of complexity that Jesus the human being experiences when it comes to the possibility of death and the impossibility to surmount it. In the same token we cannot exclude the theological doctrine of the single hypostatic substance (as two natures) of the historically finite person Jesus as human flesh and divine transcendence. So philosophically speaking, his death is unique even though its event as physical expiration on the Cross is like any other human being. However, the physical death of the human called Jesus does not answer the question of the meaning of death in the split-natured unified hypostatic substance of Christ, the Second Person of the Triune Christian God, which includes the First Person of the Father and the Third Person of the Holy Spirit. By tracing a series of complicated philosophical relations, we hope to contribute to the fields of philosophical theology, albeit a heterodox one, and the philosophy of religion while attending to the inherent secular limits that Heidegger’s philosophy requires in so far as he imagines his project as ‘ontological,’ and not ‘theological’ or ‘historical.’ We conclude with certain philosophical speculations to what is other to both Heidegger’s ontology and mainstream Christian theology.
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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 (January 1, 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 creates a space for human life that is not determined by theological terms. Benjamin does the same thing with his idea that God vacates divine powers of judgment and determination in order to allow an atheistic space where human beings can engage in their own self-determination (even as the notion of God remains to challenge any would be human spokespersons for that role). I ultimately argue that atheism and anarchism are related concepts based not just on a rejection of certain forms of theology and all forms of archism, but also in terms of the way they allow a posi-tive and undetermined human response.
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Moody, Katharine Sarah. "THE DEATH AND DECAY OF GOD: RADICAL THEOLOGY AND EMERGING CHRISTIANITY." Modern Believing 57, no. 3 (July 2016): 253–65. http://dx.doi.org/10.3828/mb.2016.19.
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Hartin, Cole William. "God and the Goodness of Death: A Theological Minority Report." Open Theology 8, no. 1 (January 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 (January 30, 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 for African conception(s) of God. This paper attempts to contribute to the discussion of those implications. It explores the evilness of death, as exemplified in the African notion of “evil death,” and argues that the phenomenon of death presents itself in complex but interesting ways that do not philosophically ground its characterization as evil. Therefore, the problem of evil would not arise in African thought on account of the phenomenon of death.
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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 (October 1, 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 be considered "radical," and the argument is made for more dialectical exchange, including a revisitation of the basic rationale behind Tillich’s notion of the power of being and the provision of outlines of a cumulative or "global" abductive argument for the existence of cosmic mind that is informed by recent arguments of Thomas Nagel as well as historical forms of process natural theology, especially as propounded by Hartshorne.
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Meyer, John R. "Sacrifice, Violence, and Eucharistic Theology." Ecclesiology 18, no. 2 (June 21, 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 other, never giving in to violent reprisals or hasty judgments about their motives. This benevolent attitude toward the other requires showing respect to the dignity and needs of each person. The principal purpose of eucharistic communion is to be reconciled with one’s neighbour and to become one body in Christ.
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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 on meanings that make sense of a religious narrative. Hart tries to overcome metaphysics in theology, wants to think after metaphysics, to create theology after "after the death of God".
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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 (December 17, 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 meant to be the completion of the work of creation, resulting in restoring a harmonious relationship between God and man.
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Wengert, Timothy J. "“Peace, Peace … Cross, Cross”." Theology Today 59, no. 2 (July 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 scholastics. The theology of the cross does not bless suffering but proclaims the God who declares the nothingness of suffering and death to be life and grace. The Christian lives and prays under suffering and cross and yet possesses ears filled with promises of resurrection in Christ.
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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 developed in the theologies of Mark Taylor and Charles Winquist. Using their insights and Wyschogrod's, I propose that Christianity turn to the “minor sun” of saints' lives to rethink theology in light of the postmodern critique.
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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 (October 19, 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 around divinity, according to the Mu'tazilah, Ash'ariah, and Maturudiyah schools, namely about the nature of God, faith and disbelief, God's actions and human actions, absolute will and God's justice, revelation and reason, and perpetrators of major sins. The conception of God is at the core of every human belief. God is always at the top of the pyramid of human needs related to matters of faith. Here we can understand together that worshiping God is the human way to infinity. The infinite shutter of God is then discussed in the "limited" realm. This means that God exists in the human conception, so that the conception that is built then makes God into a certain group. This is what later became the discussion of madhhab in Islam.
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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 (February 18, 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 theology of Dalferth. The outcome of this reconsideration of hermeneutics in a postmodern context is an attitude of daring to trust in the possibility of religious meaningfulness, while modestly distrusting an easy interpretation of this meaning, wherein the complicated situation of theology after the ‘death of God’ is ignored.
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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 (August 6, 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 women’s subordination has been severely challenged by liberal feminists, and rightly so for the sake of women’s survival and flourishing. This article utilizes the Social Trinity to provide a Christian feminist critique of patriarchal atonement models and theology towards the feminist goal of liberating women from male-perpetrated violence. Ultimately a reframing of God will be presented that includes women as full persons and calls them to resist the suffering of domestic abuse and to reclaim their full personhood as the imago Dei.
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Ridlehoover, Charles. "The Ethics of Lament: Dereliction, Theodicy, Embodiment, and Discipleship." Horizons in Biblical Theology 44, no. 1 (April 12, 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 embodied call. Thus, a proper understanding of the interaction of these two texts creates an ethic of lament resulting in a more holistic discipleship.
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Morrison, Glenn Joshua. "A Spiritual Theology of Integral Human Development: To “Grow in Holiness”." Religions 14, no. 10 (September 26, 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 path to “the depths of God” is one of hope to encounter the vulnerability of the other and oneself, a journey into boldness, newness, and redemption with Christ towards the face of the forsaken and poor. Integral human development, a pathway of peace and healing “to the far and the near” (Isa 57:19), is otherwise than an evasion of love and responsibility. For in the proclamation and witness that “God is love” (1 Jn 4:16) lies the hope to build the earthly city of God and herald an end to war, indifference, and hatred of others.
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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 it lacks the potential closure of death. It is perhaps justifiable then to suggest the play's focus is not just the awful things gods are capable of doing to one another (just like humans), but rather the meaning of such behaviour without the ultimate consequence (death). That is, the portrayal of Prometheus suffering and Zeus menacing redounds equally to the type of characters they are as to simply what they are. Whereas the former aspect is of psychological or political interest, the latter is a theological concern. And PV is theological in its implications as much as it is political. Hence the question: What type of theology does it convey? The answer is complex.In the modern world PV has primarily been read for its political allegory—as a meditation on oppression, or martyrdom for the intellectual cause. Eric Havelock's translation and study of the play, to cite an illustrative example, was called The Crucifixion of Intellectual Man (1950). Many critics therefore argue that the play articulates the conflict between Prometheus and Zeus in terms of freedom versus authoritarianism. As Shelley famously wrote in the prologue to his Prometheus Unbound, the imprisoned Prometheus represents ‘the highest perfection of moral and intellectual nature impelled by the purest and the truest motives to the best and noblest ends’ (1820). Marx and Goethe felt similarly. This position aligns Prometheus with the forces of enlightenment and progress over against the brutality of Zeus's authority.
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Bubbio, Paolo Diego. "Rethinking the Death of God through Kenotic Thought (with Hegel’s Help)." Philosophies 9, no. 3 (June 14, 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. Methodologically, this study adopts a hermeneutic approach, analyzing key texts and engaging in philosophical dialogue. This paper concludes that rethinking kenotic thought could provide a robust framework for grappling with the death of God in the contemporary context, offering avenues for ethical reflection, social critique, and speculative renewal.
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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 (June 1, 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 excellence which shows the impossibility of impossibility by God. In past times the dialogue of theology with other sciences and atheists was partly supported by arguments provided by classical metaphysics. The cry of triumph of nihilism calls for the very end of this metaphysics and the death of its God (Nietzsche). By what name, then, do we call God after “the death of God”, in today’s philosophical background? Also, if God is really God, how can he die? Only a God who is only a “god” can die. If metaphysics has come to its end, who will assume his task and duty? These are some questions which, following Marion’s and Husserl’s indications, we will briefly try to answer, after a short presentation of the status quaestionis.
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Gunawan, Theodorus Christian. "Hans Urs Von Balthasar tentang Trinitas." Felicitas 3, no. 1 (July 21, 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 self-giving of the Son of God in the passion, death, and resurrection, which is then believed by Christians as the Feast of Easter.
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Horneman-Thielcke, Thomas Emil. "Jeg tror for at elske." Dansk Teologisk Tidsskrift 72, no. 4 (December 31, 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 night”, which can be best interpreted in the light of Christ's passion, death and resurrection. The second purpose of this article is exactly to show how St. John uses the agony and pain of Christ as a model for the soul’s suffering in “the dark night”. Thirdly the aim is to put St. John’s negative theology in a contemporary and postmodern theological discourse and, in the light of this study, see if a new theological reading and understanding of it is possible.
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Habets, Myk. "Putting the ‘extra’ back into Calvinism." Scottish Journal of Theology 62, no. 4 (October 2, 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 God.
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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 (December 1, 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 (April 25, 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 aspired to by modern secularism implodes or cracks open towards the wholly Other. A hitherto repressed demand for the absolute difference of the religious, or for “transcendence”, returns with a vengeance. Th is difference is what could not be stated in terms of the Hegelian System, for reasons that poststructuralist writers particularly have insisted on: all representations of God are indeed dead. Yet this does not mean that they cannot still be powerful, but only that they cannot assign God any stable identity. Nietzsche’s sense of foreboding concerning the death of God is coupled with his intimations of the demise of representation and “grammar” as epistemologically bankrupt, but also with his vision of a positive potential for creating value in the wake of this collapse of all linguistically articulated culture. He points the way towards the emergence of a post-secular religious thinking of what exceeds thought and representation.
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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 (April 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 the impossibility of expressing praise to God. This virtue characterizes the life of a righteous person who glorifies God with his righteousness. Therefore, the righteous man by his nature does not belong to that place because the one who praised and blessed God during his life cannot stop glorifying him even in šeᵓôl. The wicked man, however, who does not glorify God during his lifetime is suited to the postmortem environment of šeᵓôl in which God’s name is not invoked. Thus we come to the conclusion that šeᵓôl belongs exclusively to sinners, or to those who do not praise God. The theology of šeᵓôl reached its peak in the teaching that šeᵓôl is not the eternal abode of the righteous. The righteous indeed descends to šeᵓôl but his soul does neither rot there nor does he become a part of the impersonal contents of šeᵓôl. Since it cannot remain in šeᵓôl, the justified soul after freeing itself from its habits that led it to sin during its life and having risen in holiness, rises to the heights and it is God himself who delivers it and who rewards it with a happy eternity. Therefore, for the dominant biblical theology it is not questionable that the righteous will see the face of God but what privileges one over the other is the time of stay in the place of the dead, i.e. šeᵓôl. The elaborate Christian theology calls that time of souls’ stay in the place of the dead the purgatory.
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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 the time of her death, she had received a Lilly grant to work on a book on the Holy Spirit during the academic year 1997-98.As her doctoral student I had the privilege of listening to her think aloud over a number of years, and found that her formidable intellect and deep sense of pastoral compassion were not complementary powers but the fruits of a single-minded focus on the Holy. For Catherine, the movement of creation from God and to God (exitus-reditus) was no mere model, but a deeply held conviction about the origin and end of the world and its creatures, herself included. Her theological writings reflected the directness of her engagement with the reality of God and, indeed, her disposition before this mystery had a monastic familiarity in its combination of fearlessness and utter humility. Her view of the world was both precise and thoroughly undomesticated; despair, artifice, and sentiments were sins against the Spirit that ignored the factum of the abiding presence of God.
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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 (November 3, 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 church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.
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Thiessen, Mitch. "“God Himself Is Dead”: Returning to Hegel’s Doctrine of Incarnation." Religions 15, no. 3 (February 29, 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 reconciliation of history and eternity: truth, or the absolute, coincides with the subject’s knowledge of it, which not only includes but privileges the historical “dismemberment” involved in such knowing. Only in Christianity does God dismember himself, or become historical—sacrifice himself, die—in order to know and become himself. But this “death of God” is for Hegel the very meaning of modern subjectivity. For this reason, or if Hegel is right, the Hegelian subject constitutes the sole way in which the desire of philosophy—namely, for the other that truth is—can keep itself from becoming incoherent after the death of God. It is not merely that Hegel’s doctrine of the subject remains valid despite the death of God; rather, the Hegelian subject, whose logic is incarnational and for this reason founds itself on the “death of God”, stands as the sole coherent articulation of this event, even and especially in its Nietzschean guise.
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Moore, Hamilton. "THE CONCEPT OF PROPITIATION IN OUR UNDERSTANDING OF THE DEATH OF CHRIST." Semănătorul (The Sower) 4, no. 2 (March 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 propitiation,” and the English Standard Version, “whom God put forward as a propitiation,” other modern translations are different. The New International Version is rather, “sacrifice of atonement;” Revised Standard Version has “an expiation by his blood;” Common English Bible, “place of sacrifice;” The Bible in Basic English, “the sign of his mercy.” This article insists that we must not just reject the use of the word propitiation simply because it was wrongly understood in pagan quarters. It conveys something vital when we come to consider what God has done for us in Christ. Until recently, many understood by this word that the death of Christ has effected the removal of the wrath of God and made us the recipients of his mercy. The cross brought satisfaction to violated justice.
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Cockayne, Joshua. "Disability, Anthropology, and Flourishing with God: A Kierkegaardian Account." Religions 11, no. 4 (April 14, 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 argue, we should look to Kierkegaard’s anthropology because it is here that we find a vision of what it is to be truly human, and, therefore, how we might understand what it means for those with disabilities to be truly human. To do this, I outline the account of the human being as spirit in The Sickness Unto Death, noting its inability to include certain individuals with severe cognitive disabilities. A straightforward reading of Sickness suggests that Kierkegaard would think of those with cognitive disabilities as similar to non-human animals in various respects. Noting the shortcomings of such an approach, I then offer a constructive amendment to Kierkegaard’s anthropology that can retain Kierkegaard’s concern that true human flourishing is found only in relationship with God. While Kierkegaard’s emphasis on teleology can be both affirming and inclusive for those with disability, I argue that we need to look to Kierkegaard’s account of ‘neighbor’ in Works of Love to overcome the difficulties with his seemingly exclusive anthropology.
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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 (December 31, 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 individual. The acceptance in faith of this particular Jesus determines not only the shape of theology as a science, but also the experience of spiritual life. The article presents a synthetic look at the history of his life, scientific legacy, wishing to encourage the reader to learn more about him and his scientific achievements, which is further provoked by the 40th anniversary of his unexpected death.
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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 (January 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 revelation. This interpretive recognition accomplishes a new integration of the hymn's Jewish and imperial-cultic transcripts. Jesus's Bacchic portraiture supports a theology of Christ's pre-existence, while simultaneously establishing him as a Dionysian antithesis to the imperial Apolloniankyrios Caesar. These Dionysian echoes also elevate the status of slaves and women, and suggest that “the tragic” remains modally present within the otherwise comicfabulaof the Christ myth.