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HUIJGEN, ARNOLD. "THE THEOLOGY OF THE CANONS OF DORT: A REASSESSMENT AFTER FOUR HUNDRED YEARS." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (October 22, 2018): 111–28. http://dx.doi.org/10.35285/ucc4.2.2018.art7.
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This article reassesses the value of the Canons of Dort, drafted at the Synod of Dort (1618–19). A picture with diverse shades emerges. After four hundred years, the Canons of Dort stand out when compared to the Remonstrant position for their pastoral tone, Reformed catholicity, emphasis on the efficacity of divine grace, an infralapsarian stance on the decrees of God, and their biblical character. In retrospect, however, the Canons also show theological limitations such as allowing the dominance of the Arminian agenda, the potentially problematic nature of complex, causal logic, the deficiency of certain important biblical notions, and a deficiency as to the centrality of Christ. Christ as the mirror of election in particular deserves a more central place in the doctrine of election.
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Duby, Steven J. "Goldingay on God: Addressing the Distinction between Biblical and Dogmatic Theology." Horizons in Biblical Theology 42, no. 1 (April 30, 2020): 108–30. http://dx.doi.org/10.1163/18712207-12341405.
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Abstract In modern descriptions of biblical theology, attempts to distinguish it from dogmatic or systematic theology have often focused on the latter’s use of extrabiblical or “philosophical” concepts and categories in expounding Christian doctrine. In his recent volume entitled Biblical Theology: The God of the Christian Scriptures, John Goldingay initially affirms this method of distinguishing between the disciplines, but his subsequent treatment of the Bible’s teaching about God affords an excellent opportunity to discuss whether this approach to the distinction is in fact practicable. Through an appreciative engagement of Goldingay’s work, this essay will discuss (1) the need for an alternative way of distinguishing biblical theology from dogmatic theology and (2) how Goldingay’s treatment of scriptural teaching on God in particular might help to address perceived tensions between the Bible’s portrayal of God and classical accounts of God that are frequently viewed with suspicion in modern biblical scholarship.
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Tumanan, Perdian. "Like Priests Set Apart." Indonesian Journal of Theology 7, no. 2 (June 18, 2020): 207–23. http://dx.doi.org/10.46567/ijt.v7i2.129.
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There is no biblical conception that so interferes with public life and invites endless debates and controversies as the theology of election. From a religious studies perspective, the theology of election has created a tremendous, hideous impact on the history of humankind, from colonialization to Shoah to the politics of identity and populism today. Rather than being the doctrine that unites humanity, the concept of election has been regarded as the core cause that creates otherness. This article argues that the ideation of otherness in the theology of election is deeply connected to and cannot be separated from sexuality issues. The notion of circumcision, as the main feature of post-exilic priestly election theology, inevitably constructs the ideal of lineage purity, thus forbidding intermarriage. The unfaithfulness of God’s people during the Judean monarchy era would later be perceived as the main cause for the suffering and traumatic experience of exile. Radical holiness in the form of religious separation from other nations must be observed for the priests to enjoy the continuation of God’s promise in the form of descendants. The continuation of priestly lineages would assure the continuity of the Temple's existence and worship.
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Treier, Daniel J. "Biblical theology and/or theological interpretation of scripture?" Scottish Journal of Theology 61, no. 1 (February 2008): 16–31. http://dx.doi.org/10.1017/s0036930607003808.
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Abstract‘Biblical theology’ has long influenced modern theological method, especially Protestant, as both boon and bane. Its role has been seen as either pivotal or problematic in the attempt to construe the Christian Bible as scripture with unified teaching for the contemporary church. The attempt to unfold biblical teaching as having organic unity, related to an internal structure of theological concepts, is frequently perceived as a failure, a has-been that leaves us only with fragmentation – between parts of the Bible, between academy and church, church and world, clergy and laity, and between various theological disciplines. Today a new movement is afoot, often labelled ‘theological interpretation of scripture’. Some of its adherents define this practice as distinct from, even opposed to, biblical theology. Others treat the two practices as virtually coterminous, while perhaps contesting what ‘biblical theology’ is typically taken to be in favour of new theological hermeneutics. Much of the difficulty in defining the relationship, then, stems from lingering debates about what biblical theology can or should be. The rest of the difficulty is perhaps rooted in the dilemma of any interdisciplinary efforts: how to breach unhelpful sections of disciplinary boundaries without redefining territory so nebulously that no one knows where they are.
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Kimutai, Chesosi Bonface. "Oral Theology: An alternative Theological Model for African Theology." International Journal of Culture and Religious Studies 1, no. 1 (May 30, 2020): 1–7. http://dx.doi.org/10.47941/ijcrs.403.
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Purpose: The crux of this paper is to explore the rationale and basis of doing oral theology in the African context and situation. It debunks the myth that written theology is the only viable modus operandi of doing African theology.Methodology: The study using the desktop research methodology or library research establishes the vitality and significance of oral theology in the quest for authentic African theology which adheres to Biblical fidelity and cultural relevance.Results: The challenges of Oral Theology can be mitigated by importing written form of theology to capture the Oral Theology without minimizing or obfuscating its distinctiveness of Oral Theology. It can also be stored in for posterity so that it is not lost. We can also integrate Oral Theology with narrative theology to formulate, promulgate, define, defend and document an oral Theology that has the narrative at its trust. Oral Theology cannot be a standalone Theology. It needs to be buttressed with written Theology to preserve it for posterity. It also needs to be integrated to systematic Theology to make it intelligible relevant and appropriate to the African context and situation. Oral Theology needs to be formulated in a sense that it should supplement rates than supplant Bible hermeneutics story telling should not viewed as a surrogate to Biblical exposition of the text.Unique contribution to theory, practice and policy: The study recommends an integrated theological method that synergizes oral theology with written theology for African theology to have both biblical fidelity and cultural relevance. Oral theology ought to be included in the church teaching curriculum especially in its theological education by extension which is an informal theological education targeting church ministers. This will go a long way in enhancing the quality of church ministers and will lead eventually to exponential church growth
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Sanders, John. "Intercessory Prayer: Modern Theology, Biblical Teaching and Philosophical Thought – Phillip Clements Jewery." Religious Studies Review 32, no. 2 (April 2006): 107. http://dx.doi.org/10.1111/j.1748-0922.2006.00060_2.x.
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Ott, Craig. "Maps, Improvisation, and Games: Retaining Biblical Authority in Local Theology." Evangelical Quarterly 89, no. 3 (April 26, 2018): 195–208. http://dx.doi.org/10.1163/27725472-08903001.
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One of the primary tasks of local theology is to address questions and challenges that are context-specific but not explicitly addressed in the Bible. How can biblical authority be retained while attempting to answer questions, whereby the theologian is compelled to go beyond explicit biblical teaching? Ways of resolving the seeming tension between local theologizing and the normative authority of Scripture are addressed by examining three somewhat novel approaches to conceptualizing the theological process. The first is Paul G. Hiebert’s idea of critical realism and the analogy of maps. The second is Kevin J. Vanhoozer’s idea of theodrama and improvisation. The third is my own concept of game logic and strategy. Each of these three conceptualizations will be briefly described with particular attention to the task of local theologizing and biblical authority.
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Langdon, Adrian. "Jesus Christ, election and nature: revising Barth during the ecological crisis." Scottish Journal of Theology 68, no. 4 (October 15, 2015): 453–70. http://dx.doi.org/10.1017/s0036930615000241.
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AbstractTheologians seeking to respond to the ecological crisis seldom turn to the theology of Karl Barth as a resource. In fact, some suggest that his doctrine of God is too monarchical and leads to unnecessary hierarchies between God and humans, or between humans and the rest of nature. This article counters this trend and begins a dialogue with Barth, especially on the place of non-human nature in his thought. While agreeing with the substance of Barth's theology, it is argued a number of critical additions and revisions are appropriate, especially concerning his doctrine of election. The article first briefly outlines Barth's doctrine of election and then, second, examines various New Testament passages on election and non-human nature. This second section will examine the prologue of John's Gospel, Colossians 1:15–20 and Romans 8:18–23. As key texts in Barth's exposition, it will be noted how he passes over important connections between election and nature found in them. Guided by the green exegesis of Richard Bauckham, it will be argued that nature is not merely the stage for the drama between God and humanity but that it is also an object of God's election and thereby participates in reconciliation and redemption. The third part of the article suggests various points of commensurability, correction and addition to Barth's theology arising from the biblical material examined. This includes points concerning theological epistemology, the atonement, anthropology and the theology of nature. For example, Romans 8 suggests that creation groans in anticipation of redemption. Barth's view of the cross, especially the Son's taking up of human suffering, is extended to suggest that the cross is God's way of identifying with the suffering of nature and its anticipation of redemption, and not just human sin and salvation. The most important revision, however, is to be made to Barth's doctrine of election. It may be summarised as follows: in Jesus Christ, God elects the Christian community and individuals for salvation within the community of creation. The article concludes by suggesting areas of dialogue with other types of ecotheology, especially ecofeminist forms.
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Wołyniec, Włodzimierz. "The Theology of Similarity in the Teaching of the Synod of Ancyra (358)." Collectanea Theologica 91, no. 1 (March 30, 2021): 25–50. http://dx.doi.org/10.21697/ct.2021.91.1.02.
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Recent research has addressed the problem of the orthodoxy of the teaching of the Synod of Ancyra, but has not dealt directly with the theology of similarity, which is not identical to the theology of the image, although it is close to it. The Synod focused on the similarity of the Son in God’s inner Trinitarian life, claiming that the Son is similar to the Father κατ’ οὐσίαν. It also mentioned the Son’s similarity to us. However, it did not take up the subject of the similarity between man and God or between man and man. The article shows the biblical basis of the synodal theology of similarity and its basic propositions. The difficult expression κατ’ οὐσίαν, defining the similarity of the Son to the Father, is the key to the understanding of the synodal theology. It means the similarity of a person to a person and the unity of persons on the level of substance.
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Handoyo, Yemima. "The Seven Laws of Teaching for Christian Education." Diligentia: Journal of Theology and Christian Education 2, no. 2 (May 31, 2020): 68. http://dx.doi.org/10.19166/dil.v2i2.2047.
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<span lang="EN-US">Ideally that every Christian teacher should follow certain fundamental principles so that the aim of Christian education can be met. And this idea is not just a current modern issue or mere utopian thought but a profound time-tested element. And the basis of those principles should be on Biblical truth. Through ages and centuries, these principles or in other word laws have been conducted by what we know now as classical education. No matter what the subject is, the tools or the strategies that are used in these principles will become the foundation of the teaching to face any challenges within the context of the ever-changing setting. In this essay, the classic work of John Milton Gregory written in the nineteenth century, titled The Seven Law of Teaching will be analyzed by examining its philosophy and biblical theology. From the research that has been done, conclude principles that Gregory brought up as The Seven Laws of Teaching is linear with biblical truth and Christian teachers can rely on this principles as the foundation for shaping and molding their Christian teaching in today world that keep building and reconstructing without a firm foundation.</span>
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장신근. "Integrating Biblical Exegesis, Theology, and Christian Education in Teaching the Bible: Teaching Diakonia in Terms of the Decalogue." Journal of Christian Education in Korea ll, no. 45 (March 2016): 39–67. http://dx.doi.org/10.17968/jcek.2016..45.002.
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Gascoigne, Robert. "Justice and Mercy: Recent Catholic Teaching and Martha Nussbaum’s Political Emotions: Why Love Matters for Justice." Studia Teologiczno-Historyczne Śląska Opolskiego 39, no. 2 (January 17, 2020): 43–51. http://dx.doi.org/10.25167/sth.1415.
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This article compares the understanding of mercy in recent Catholic theology and Church teaching with the concept of compassion in recent writings of Martha Nussbaum. It considers the implications of this comparison for the understanding of justice in public life, and the contrast between “external” and “internal” transcendence in Nussbaum’s thought in relation to a Biblical vision of divine mercy.
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Segura, Harold. "A Clean Slate!" Transformation: An International Journal of Holistic Mission Studies 36, no. 2 (April 2019): 135–40. http://dx.doi.org/10.1177/0265378819839605.
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The teaching of the jubilee constitutes a fundamental pillar for the comprehension of the biblical theology about justice and peace. Juan Stam, distinguished theologian identified with Latin American evangelical theology, has written about this subject through the years as a Christian thinker. In this article, and as a tribute to him, it is a synthesis of his thoughts. The jubilee appeals to the experience of human and solidary faith, as well as the Christian mission practice, as a search for a just world where God’s Shalom be a personal and social reality.
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Wainwright, Elaine. "Looking Both Ways or in Multiple Directions: Doing/Teaching Theology in Context into the Twenty-First Century." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 123–40. http://dx.doi.org/10.1177/1030570x0501800202.
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Aotearoa New Zealand is uniquely connected, by both history and ocean, to Oceania and its many island nations, peoples and cultures. Doing theology at the beginning of the twenty-first century in such a location provides, therefore, a particular challenge. This article explores the multi-dimensional nature of this challenge and its foundation in the very process that shaped and shapes the biblical tradition and its ongoing interpretation.
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Odia, Cyril Aigbadon. "The Role of Scripture in Theology: Is Africa Getting it Right?" International Bulletin of Mission Research 43, no. 2 (May 8, 2018): 134–44. http://dx.doi.org/10.1177/2396939318775260.
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Teaching Christian religious studies in Nigeria, like in many other Christian African countries, is based on the use of Scripture. Such instruction is a continuation of the basic faith formation young people have received from their parents, church, and local community. Effective religious education cannot be restricted only to the classroom but must also include social acts of kindness and community building. African theology in recent years has grown with the rise of African Independent Churches and biblical studies. Scriptural studies in the Nigerian secondary school curriculum help construct the basic platform for sustaining a Scripture-based African theology.
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Ryliškytė, Ligita. "Non-Communio Trinitarian Ecclesiology: Furthering Neil Ormerod’s Account." Irish Theological Quarterly 83, no. 2 (February 21, 2018): 107–27. http://dx.doi.org/10.1177/0021140018757880.
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As a corrective for the idealizing, romanticizing, and universalizing tendencies of communio ecclesiology, Neil Ormerod recently proposed an alternative non- communio trinitarian approach based on the ‘four-point hypothesis’ originating in Bernard F. Lonergan’s trinitarian theology. Ormerod’s account focuses on the missio rather than communio dimension of the church and thus gives primacy to ecclesial ‘operator’ over ‘integrator.’ This article aims at furthering Ormerod’s account of a non- communio trinitarian ecclesiology. In the light of Thomas Aquinas’s teaching, recent developments in ecclesiology and biblical scholarship, this essay (1) critically engages Ormerod’s account and (2) suggests a complementary route grounded in the biblical foundations of trinitarian doctrine.
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Bokwa, Ignacy. "Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 119–39. http://dx.doi.org/10.14746/pst.2018.32.07.
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The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.
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KOLB, ROBERT. "Luther's Theology of the Cross Fifteen Years after Heidelberg: Lectures on the Psalms of Ascent." Journal of Ecclesiastical History 61, no. 1 (December 2, 2009): 69–85. http://dx.doi.org/10.1017/s0022046909991345.
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Luther's hermeneutical principles labelled ‘the theology of the cross’, developed in his ‘Heidelberg theses’ of 1518, continued to guide his formulation of biblical teaching throughout his career. In lectures on the Psalms of ascent (1532–3), under quite different circumstances, Luther claimed again that ‘Our theology is a theology of the cross’. Five elements of his Heidelberg theologia crucis guided his interpretation in these lectures. The distinction of the hidden and the revealed God, the focus on Christ's atoning sacrifice for sin, the reliance on faith in God's Word rather than human reason, God's working ‘under the appearance of opposites’ and the suffering involved in battling Satan shape his treatment of many passages in the lectures on Psalms cxx–cxxxiv.
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Lief, Jason. "Challenging the Objectivist Paradigm: Teaching Biblical Theology with J.R.R. Tolkien, C.S. Lewis, and Guillermo del Toro." Teaching Theology & Religion 12, no. 4 (October 2009): 321–32. http://dx.doi.org/10.1111/j.1467-9647.2009.00546.x.
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Bennett, Matthew. "Concerning ecclesiology: Four barriers preventing insider movement contextualization from producing biblical churches." Missiology: An International Review 48, no. 4 (April 23, 2020): 392–409. http://dx.doi.org/10.1177/0091829620914268.
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Contextualization is a topic of utmost importance in the field of missiology. Over the past several years, the missiological world has debated the merits of one particular approach to contextualization known as the Insider Movement (IM). While much of the discussion has focused on issues of soteriology, hermeneutics, theology of religions, and evangelism, this article intends to assess the potential for IM strategies to produce biblically faithful churches. By leaning on the writings of IM advocates and the recent publication of Jan Prenger’s dissertation, Muslim Insider Christ Followers, one can compare IM strategies along with the testimony of insiders themselves with biblical teaching regarding the church. In order to avoid the accusation of historical, doctrinal, or extra-biblical imposition on the biblical teaching of the church, the common historical marks of the church have not been selected as the criteria for assessment. Instead, four biblical passages containing teaching about the church have been selected drive this exploration exegetically: (1) the church built upon the common recognition of Jesus as the awaited Messiah and Son of God; (2) the church as local, identifiable, gatherable, and responsible body of believers; (3) the church as a pillar and buttress of the truth; and (4) the church as an indiscriminate gathering of gospel-professing and communally covenanted believers. Upon considering the texts that drive these four elements of biblical churches, one confronts several barriers that often attend IM strategies. If such barriers are not removed by IM proponents, this article concludes that it is unlikely that they can produce healthy and biblically faithful churches.
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WITTE, JOHN, and ERIC WANG. "Kuyper and Reformed Public Theology: Family, Freedom, and Fortune." Unio Cum Christo 6, no. 2 (October 1, 2020): 61. http://dx.doi.org/10.35285/ucc6.2.2020.art3.
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This Article Introduces And Illustrates The Public Theology Developed By Dutch Theologian, Philosopher, And Statesman Abraham Kuyper At The Turn Of The Twentieth Century. Much Like Pope Leo XIII Transformed Modern Catholicism With A New Social Teaching Movement Grounded In Neo-Thomist Thought, Kuyper Transformed Modern Protestantism With A New Public Theology Grounded In The Reformed Tradition Going Back To John Calvin. Combining Close Biblical And Catechetical Exegesis With Sweeping Theological And Political Doctrines Of The Created Order, Social Pluralism, Covenant Doctrine, And Sphere Sovereignty, Kuyper Defended Traditional Teachings On The Family, Offered Strikingly Modern Theories Of Ordered Liberty And Orderly Pluralism, And Stuck To A Principled But Pragmatic Program On Property, Labor, And Economics. KEYWORDS: Abraham Kuyper, Calvinism, Creation Order, Orderly Pluralism, Family, Freedom, Education, Labor, Property, Social Welfare
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Bruhn, Karen. "“Sinne Unfoulded”: Time, Election, and Disbelief among the Godly in Late Sixteenth- and Early Seventeenth-Century England." Church History 77, no. 3 (August 27, 2008): 574–95. http://dx.doi.org/10.1017/s0009640708001091.
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Richard Greenham, rector from 1570 to 1591 at Dry Dayton Church outside of Cambridge, England, once preached a sermon based on I Thessalonians 5:19 (“Quench not the spirit”). Not one to let the brevity of a biblical text limit his own exegesis, Greenham offered up a sermon of nearly seven thousand words that likely took the better part of an hour to deliver. At the heart of Greenham's message was the proposition, “Whether that man which hath once tasted of the spirite may loose it, and have it quenched in him.” Greenham was a leading light among “the godly,” a group of mostly Cambridge- and Oxford-educated Protestant clergy who, working within the boundaries of the institutional Church, sustained a significant evangelical effort in England during the late sixteenth and early seventeenth centuries. These reformers embraced with some fervor a theology grounded in the veracity of election and reprobation, and worked to instill a like enthusiasm in the general population. In particular, the godly's message focused on how an individual might identify the marks of divine election and gain assurance of salvation.
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Balint-Feudvarski, Miroslav. "Sanctification Through Knowledge and Imitation in Philippians." Kairos 12, no. 1 (May 15, 2018): 23–43. http://dx.doi.org/10.32862/k.12.1.2.
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Throughout the New Testament, we find exhortations to imitate or follow in the steps of Christ, Paul and even some other godly people. In the Epistle to the Philippians, we find this exhortation to imitate incorporated into a Pauline theology of progressive sanctification. Sanctification in Philippians is portrayed as a conforming to Christ through the knowledge of Him, which comes through tripartite means of the Word of God (the Apostolic teaching), the internal work of God’s Spirit and the imitation of Christ, the Apostle Paul and other godly examples. We will aim at forming a biblical theology of sanctification through imitation restricted in our analysis to the Epistle of Philippians. First part of the article reviews the teaching of sanctification in Philippians, with an emphasis on passages where Paul directly addresses this issue: Philippians 1:9-11, 27-29; 2:12-16; 3:1-15. Second part of the article introduces us to biblical teaching on imitation, and then it reviews a downward spiral of imitation: imitating Christ (Phil. 2:5), imitating Paul (Phil. 3:17a; 4:9) and imitating Paul’s faithful imitators (Phil. 3:17b). In the conclusion, we will see that imitation of Christ and His faithful imitators is a means of progressive sanctification that is both important and often neglected, both by those who should serve as primary examples of godliness (spiritual leaders) and those who need to learn by imitating.
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Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.
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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "
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McDonnell, Kilian. "Walter Kasper on the Theology and the Praxis of the Bishop's Office." Theological Studies 63, no. 4 (December 2002): 711–29. http://dx.doi.org/10.1177/004056390206300403.
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[The author reviews the discussion between Kasper and Ratzinger on the ontological priority of the universal Church, and then summarizes several studies by Kasper on the papacy and episcopacy at Vatican I, on Aquinas's teaching about the bishop's ministry, and Vatican II's teachings on the institution of the bishop's office, as well as the pastoral, collegial, and sacramental character of that office. Finally, he touches on Kasper's theological convictions regarding international synods of bishops, episcopal conferences, the election of bishops, and the personal responsibility of the bishop for the leadership in his local church.]
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Roberts, J. H. "Teologie en etiek in die brief aan Filemon: ’n Poging tot verantwoording." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 105–15. http://dx.doi.org/10.4102/ve.v14i1.1279.
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Theology and ethics in the letter to Philemon: An attempt at giving an accountThe criticism levelled by Smit against the attempts of New Testament scholars to treat the ethics of the books of the New Testament are dealt with under the headings of "ethos and ethics"; "Biblical ethics"; "the tasks of New Testament ethics"; and "the teaching of the Bible". In order to give an account of the work done by New Testament scholars the ethics of Paul in the letter to Philemon is discussed After a brief summary of the argument of Philemon, the request of this letter is analysed from the viewpoint of ethical argumentation, concluding with remarks on theology and ethics in Philemon.
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ANDRÉE, ALEXANDER. "PETER COMESTOR'S LECTURES ON THE GLOSSA “ORDINARIA” ON THE GOSPEL OF JOHN THE BIBLE AND THEOLOGY IN THE TWELFTH-CENTURY CLASSROOM." Traditio 71 (2016): 203–34. http://dx.doi.org/10.1017/tdo.2016.2.
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The traditional account of the development of theology in the twelfth and thirteenth centuries is that the emerging “academic” discipline of theology was separated from the Bible and its commentary, that the two existed on parallel but separate courses, and that the one developed in a “systematic” direction whereas the other continued to exist as a separate “practical” or “biblical-moral” school. Focusing largely on texts of an allegedly “theoretical” nature, this view misunderstands or, indeed, entirely overlooks the evidence issuing from lectures on the Bible — postills, glosses, and commentaries — notably the biblical Glossa “ordinaria.” A witness to an alternative understanding, Peter Comestor, master and chancellor of the cathedral school of Paris in the second half of the twelfth century, shows that theology was created as much from the continued study of the Bible as from any “systematic” treatise. Best known for his Historia scholastica, a combined explanation and rewrite of the Bible focusing on the historical and literal aspects of sacred history, Comestor used the Gloss as a textbook in his lectures on the Gospels both to elucidate matters of exegesis and to help him deduce doctrinal truth. Through a close reading of Comestor's lectures on the Gospel of John, this essay reevaluates the teaching of theology at the cathedral school of Paris in the twelfth century and argues that the Bible and its Gloss stood at the heart of this development.
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Griffith, Howard. "‘The First Title of the Spirit’: Adoption in Calvin’s Soteriology." Evangelical Quarterly 73, no. 2 (April 16, 2001): 135–53. http://dx.doi.org/10.1163/27725472-07302003.
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The theme of adoption into the family of God has been largely neglected in studies of Calvin’s theology. This is a serious oversight. Adoption is a central concept in Calvin’s understanding of the gospel. The true knowledge of God the Creator, found in the gospel, is to know him as Father. The purpose of the incarnation and atonement is adoption. Election is a kind of incipient adoption. The work of the Spirit in salvation brings us to know God as Father. Calvin explores the biblical history of redemption in terms of the covenant, which he develops as ‘the covenant of free adoption’. As pastor, Calvin develops Christian experience as adoption under the categories of comfort, chastening, and prayer. Behind this is his understanding of salvation as union with Christ through the Spirit.
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Molnar, Paul D. "God's Self-Communication in Christ: A Comparison of Thomas F. Torrance and Karl Rahner." Scottish Journal of Theology 50, no. 3 (August 1997): 288–320. http://dx.doi.org/10.1017/s0036930600049607.
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Karl Rahner and Thomas F. Torrance have made enormous contributions to 20th century theology. Torrance is quick to point out that Rahner's approach to Trinitarian theology which begins with God's saving revelation (the economic Trinity) and pivots ‘upon God's concrete and effective self-communication in the Incarnation’ does indeed have the effect that Rahner intended. First, it reunites the treatisesOn the One GodandOn the Triune God. This opens the door to rapprochement between systematic and biblical theology and binds the NT view of Jesus closer to the Church's worship and proclamation of the Triune God. Second, it opens the door to rapprochement between East and West by shifting from a more abstractive scholastic framework to one bound up with piety, worship and experience within the Church. Third, it opens the door to rapprochement between Roman Catholic theology and Evangelical theology ‘especially as represented by the teaching of Karl Barth in his emphasis upon the self-revelation and self-giving of God as the root of the doctrine of the Trinity …’
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Thiel, John E. "Dei Verbum: Scripture, Tradition, and Historical Criticism." Horizons 47, no. 2 (September 22, 2020): 207–31. http://dx.doi.org/10.1017/hor.2020.56.
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The Council Fathers at Vatican II struggled to negotiate the Council's teaching on divine revelation with regard to the teaching of Trent, but more immediately with regard to the modern theology of the Magisterium and the modern value of historical criticism that had recently been recognized by Pius XII as having a legitimate role in the interpretation of Scripture. Dei Verbum's teaching stressed the unity of Scripture and tradition in the revelation of God's word, but never considered the role of historical criticism in the interpretation of God's word in tradition that it affirmed in God's revelation in the biblical word. This article argues that the recognition of the legitimate role of historical criticism in the interpretation of tradition remains an issue of needed development in the teaching of Dei Verbum.
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Gordon, J. Dorcas. "Living the Task: Advanced Ministry Studies." Pacifica: Australasian Theological Studies 11, no. 2 (June 1998): 141–57. http://dx.doi.org/10.1177/1030570x9801100203.
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This study offers an account of the origins and evolution of the D.Min. programme, with particular reference to the Toronto School of Theology and the influence of contemporary biblical hermeneutics. Inductive and deductive methods of learning are considered, leading to a discussion of a community model of learning. Theological education is also seen to require an integration of theory and practice. Attention is drawn to the nature of the student in advanced ministry studies today, and differences from the past. Finally, the requirements of teaching in such programmes are considered, with particular emphasis on the need for imagination, vulnerability and courage.
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Amos, N. "Bucer Among the Biblical Humanists: The Context for his Practice in the Teaching of Theology in Strasbourg, 1523-1548." Reformation & Renaissance Review 6, no. 2 (March 17, 2004): 134–54. http://dx.doi.org/10.1558/rarr.6.2.134.63512.
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Bockmuehl, Markus. "The Trouble with the Inclusive Jesus." Horizons in Biblical Theology 33, no. 1 (2011): 9–23. http://dx.doi.org/10.1163/019590811x571689.
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AbstractIn the long-standing debate between universalist and particularist interpretations of Jesus, recent years have witnessed the relentless rise of the idea that his was a socially radical and subversive gospel ahead of its time, fully in keeping with contemporary cultural agendas of “inclusion” or “inclusiveness”. The present study attempts to contextualize this “inclusive Jesus” within New Testament studies by means of three angles of approach: (1) recent work on the “inclusive”ethics of Jesus, (2) Jacob Neusner’s critique of New Testament scholarship on Jewish particularism and Christian universalism, and (3) the reception in current debate of Joachim Jeremias’ interpretation of Jesus’ view of Gentiles. In view of the overwhelming evidence that Jesus was “inclusive” as well as “exclusive” in both theology and praxis, Concluding Observations stress the location of this problem within a wider understanding of the biblical view of Election, and identify the Israelite particularity of Jesus as essential to his mission on behalf of Israel as well as the nations.
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Stiebert, Johanna. "The Peoples' Bible, Imbokodo and the King's Mother's Teaching of Proverbs 31." Biblical Interpretation 20, no. 3 (2012): 244–79. http://dx.doi.org/10.1163/156851512x651079a.
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AbstractThe aim of this article is, first, to look closely at a new NRSV Bible, The Peoples' Bible, putting to the test its own call for reading inclusively, with acknowledgement of and sensitivity to the diverse societies and cultures of the USA, particularly marginalized minority groups. Following general comments and praise for this exciting new publication, the editorial decision to juxtapose a short description of ubuntu theology with Prov. 31:8-9 will be examined. In the course of this article, several distinctly South African examples of biblical criticism will be described. Next, the postcolonial-critical method called Imbokodo, developed and practised by Old Testament scholar Makhosazana Nzimande, will be applied to Prov. 31:1-9 to foreground a new and illuminating perspective, which is ultimately skeptical of the (at least implicit) suggestion of the appropriateness of associating Prov. 31:8-9 and ubuntu. As will become clear, tackling this topic has been a challenge for the author in some profound and personal respects.
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Kriel, Jacques R. "Being a Christian Without a Christ? Exploring John Shelby Spong's Concept of 'Christians in Exile'." Religion and Theology 8, no. 3-4 (2001): 298–326. http://dx.doi.org/10.1163/157430101x00143.
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AbstractThere is a clear disjunction between the paradigms and theories in contemporary theological and biblical research and the theories and paradigms underlying the church's conventional liturgy and preaching. There is greater tension between theological science and traditional Christian faith than between 'science' and 'religion'. The science-faith conflict thus goes deeper than the science-religion debate. But while the science-religion debate gets a lot of attention, there seems to be no attempt by the church universal to integrate theological science in its exegesis, preaching and teaching. The books of Marcus J Borg, John Shelby Spong and others have brought the results of theological research to the attention of church members. This article contains my attempt to relate my understanding of scientific research in the natural and social sciences, theology and biblical sciences to my Christian faith. Using John Shelby Spong's concept of 'Christians in exile' and Stephen Patterson's proposal of an 'existential Christology', the possibility of being a Christian without a Christ is suggested.
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Gunawan, Chandra. "The Concept of Faith in the Letter of James: A Discourse Analysis on James 1-2." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 3, no. 1 (September 7, 2017): 40–73. http://dx.doi.org/10.51688/vc3.1.2016.art2.
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James' teaching about faith has been downplayed for so many years. Since the concept of faith in the NT has been read mainly in light of Paul's theology, scholars ignores James? teaching on faith, which has different emphasis from Paul. Biblical scholars and theologians have tried to solve the tension between Paul's teaching about faith and James'. While historical approach applied to deal with this issue has lead NT scholarship to enless debate, this study proposes that the Letter of James was not sent to handle problems that occur because of Paul. This essay uses discourse analysis to understand how the the concept of faith in James 1 and 2 should be grasped. This work finds that James addresses his letter to pastoral believers? community and help them to understand sufferings in their lives. James emphasizes that faith is not only a confession but also a commitment to live in accordance with the true belief.
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Duncan, Thomas. "Breathing with Both Lungs: The Uncreated Grace of the Holy Trinity in the Works of Karl Rahner and St Gregory Palamas." Irish Theological Quarterly 86, no. 2 (February 26, 2021): 127–46. http://dx.doi.org/10.1177/0021140021995905.
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Eastern Orthodox theology in the 20th century experienced what has been referred to as a ‘Palamite renaissance,’ through a certain rediscovery of the works of the 14th-century archbishop and theologian, St Gregory Palamas. In the Christian West, 20th-century theology saw a great ‘return to the sources,’ among which Karl Rahner’s influential work played an important role in integrating elements of the scholastic tradition with that of the biblical and Greek patristic traditions. While there is a growing awareness and acceptance of Palamas’s teaching among Western scholars, many still view it as an incompatible obstacle to reconciliation between East and West. This article seeks to demonstrate that Karl Rahner’s work on grace and the Trinity, while remaining within its respective system and never mentioning Gregory Palamas, is at its heart identical to that of Palamas in several key areas, and that these two theologians may in fact provide a bridge for integrating the two traditions.
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Muda, Simeon Bera. "DEI VERBUM “ALKITAB BUKU YANG TERBUKA”." Jurnal Ledalero 12, no. 2 (September 7, 2017): 249. http://dx.doi.org/10.31385/jl.v12i2.91.249-270.
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The Dogmatic Constitution Dei Verbum on Divine Revelation opens us towards
God’s self revelation in the whole universe in order that all be gathered in Christ
into full communion with the Triune God. This official teaching sees revelation as
a dialogue of love, and a response in faith which is personal, dynamic, historical
and centred on Christ and the Spirit. With this broad understanding of
revelation, the Dei Verbum Constitution goes on to open up ways of interpreting
the Scriptures and understanding how the Scriptures have been read in history
(Tradition), thus opening up Bible study as the soul of theology, as well as the
anima of prayer, liturgy and spirituality. The local Churches of Indonesia, Asia
and the world, including the Society of the Divine Word (SVD), have responded
to the invitation to participate in this divine dialogue of love by receiving God’s
Word graciously and proclaiming it faithfully in daily life. The essay ends by
noting the contribution of the Pontifical Biblical Commission, the Catholic
Biblical Federation, Lembaga Biblica Indonesia, St. Paul’s Biblical Centre
Ledalero, and the Biblical Apostolate Diocesan Commissions of Nusa Tenggara
Ecclesial Province in Indonesia which have facilitated Bible sharing in grassroots
communities.
<b>Kata-kata kunci:</b> Wahyu, Alkitab, buku terbuka, animasi, mendengar,
dialog, mewartakan, kepenuhan hidup, tradisi, penafsiran, doa, refleksi,
aksi.
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Klauck, H.-J. "Religion without fear. Plutarch on superstition and Early Christian Literature." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 111–26. http://dx.doi.org/10.4102/ve.v18i1.1128.
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After some introductory remarks on the role of fear in religious discourse. Plutarch’s treatise On Superstition is analysed according to its rhetorical outline. Questions of authenticity are discussed and answered by locating the essay in Plutarch’s early career. Then we ask for the place of “fear of God” in biblical teaching and theology, compare it to Plutarch and show some limits in Plutarch’s youthful thinking, which doesn't yet pay due respect to the life values of myth. We conclude with two New Testament passages, Romans 8:15, masterfully interpreted by Martin Luther, and 1 John 4:17f excellently explained by 20th century’s Swiss theologian and psychologian Oskar Pfister, and we show that these texts are propagating “belief without fear”.
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Spinks, Bryan D. "Calvin' Baptismal Theology and the Making of the Strasbourg and Genevan Baptismal Liturgies 1540 and 1542." Scottish Journal of Theology 48, no. 1 (February 1995): 55–78. http://dx.doi.org/10.1017/s0036930600037297.
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Baptism is a subject which finds considerable attention in the writings of John Calvin. It features more generally in chapter 14 of the 1559 Institute, on Sacraments, and specifically in chapters 15 and 16. It features in the Instruction in Faith and the later Genevan Catechism, and throughout his commentaries both with reference to passages where baptism is explicit, as well as where Calvin believed it to be implicit. Other references occur in sermons and his occasional writings. Yet in contrast with his eucharistic teaching, there have been far fewer studies on his theology of baptism. Amongst the contributions of English speaking scholars, the studies of R. S. Wallace, Calvin's Doctrine of the Word and Sacraments, 1953 and T. F. Torrance's discussion in the 1957 Church of Scotland report on baptism remain invaluable. Both Wallace and Torrance present a systematic survey of the Reformer's baptismal theology as it is found in the 1559 Institute, the commentaries and sermons, pinpointing his important emphases. In an article in 1962 E. Grislis gave a comprehensive summary of the teaching on baptism in the 1559 Institute, drawing attention to a tension between election and instrumentality. More recently still Jill Rait examined the teaching on infant baptism in the 1559 Institute, suggesting that it needs to be understood in the light of three inter-related principles, viz:
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Negrov, Alexander, and Alexander Malov. "Eco-Theology and Environmental Leadership in Orthodox and Evangelical Perspectives in Russia and Ukraine." Religions 12, no. 5 (April 27, 2021): 305. http://dx.doi.org/10.3390/rel12050305.
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Environmental leadership and eco-theology have not been a priority for Evangelical and Orthodox Christians in the countries of the former Soviet Union (particularly, Ukraine and Russia) due to various historical, political, social, and theological reasons. However, contemporary environmental global challenges suggest that both Orthodox and Evangelical Christians should revisit their perspectives and efforts related to responsible stewardship by humankind of the earth and its life forms. This article presents the analysis of multiple forms of data (relevant Orthodox and Evangelical documents, specialized literature, and individual interviews/focus groups). We conducted individual interviews and focus groups with 101 Evangelical and 50 Orthodox Christians from Russia and Ukraine. Although the majority of interviewees agreed that the ecological crisis exists and should be addressed, only some of them admitted that they actively care for creation. While Orthodox Christians are more active in practical care for creation, Evangelicals have a stronger grasp of the biblical teaching concerning nature and humans’ responsibility for it. We argue that Evangelical and Orthodox Churches in Ukraine and Russia can learn from each other and impact their communities: engage minds, touch hearts, feed souls, and respond to environmental challenges as an expression of their faith and leadership.
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Uelmen, Amelia J. "Traveling Light: Pilgrim Law and the Nexus between Law, Politics and Catholic Social Teaching." Journal of Law and Religion 22, no. 2 (2007): 445–79. http://dx.doi.org/10.1017/s0748081400003994.
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Coming out of a church whose marks of identity include unity, holiness, and universality, it is ironic—and painful—that the “Catholic vote” has become a “metaphor” for polarization in United States culture and politics. As one reporter described the scene in the weeks before the 2004 presidential election: Some rail against their own bishops, while others cheer what they see as a long-awaited stand of conscience. The tension seemed to reach a peak yesterday, when the Vatican felt compelled to publicly dismiss the claims of a Catholic lawyer who said he had Vatican support to seek [Senator] Kerry's excommunication.Tensions have also manifested themselves in the variety of Catholic “voter's guides.” Some list a limited number of “non-negotiable” issues—particular actions that are identified in Catholic moral theology as “intrinsic evil” and suggest that candidates be evaluated according to their stand on these particular issues. For example, the Catholic Answers Voter's Guide for Serious Catholics, first distributed prior to the 2004 election, named “five non-negotiables”: abortion, euthanasia, embryonic stem-cell research, human cloning and homosexual marriage. As these moral principles “do not admit of exception or compromise,” the Guide reasoned that political consequences should be clear: “You should avoid to the greatest extent possible voting for candidates who endorse or promote intrinsically evil policies.”In the interim between the 2004 and 2006 elections, a few organizations congealed to formulate competing guides. Others rallied around Faithful Citizenship, the United States Bishop's long-standing official commentary on the nexus between the principles of Catholic social teaching and political participation. Others directly challenged the Catholic Answers guide as a distortion of Catholic social teaching and argued that its partisan activities were a potential threat to the Roman Catholic Church's tax-exempt status.
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Hannas, Hannas, and Rinawaty Rinawaty. "Kepemimpinan Hamba Tuhan Menurut Matius 20:25-28." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 2 (July 31, 2019): 208. http://dx.doi.org/10.46445/ejti.v3i2.156.
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Abstract: The leadership of God's servant raises a polemic because there are still those who think about God's servant being only servant and not being leader, however, in that opinion it is true. The researcher found a superior idea from Matthew 20:25-28 that placed God's servant not only as servant but also as leader. The method used in this research is the research developed by Walter C. Kaiser, Jr. in the book Towards Exegetical Theology: Biblical Exegesis for Teaching and Teaching, which addresses: contextual analysis, syntactic analysis, verbal analysis, theological analysis and homiletical analysis. The researchers, after observing the principle of exegesis presented by Kaiser, Jr., found that the text of Matthew 20: 25-28 could be discussed the themes of the leadership of God's servant who studied contextual and syntactical analysis providing support for the theme. Researchers also pay attention to verbal analysis, theological analysis and homiletical analysis, the results of which support the characteristics of God's servant leadership in Matthew 20:25-28, namely: communicative, assertive, gentle, humble, serving, willing to sacrifice.
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Коротков, Пётр Александрович. "The Eschatological Aspect of St. Paul's Teaching About «Natural Body» and «Spiritual Body» in Russian Biblical Scholars' Writings." Библейские схолии, no. 1(1) (June 15, 2020): 133–46. http://dx.doi.org/10.31802/bsch.2020.1.1.007.
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Одной из центральных тем эсхатологии св. ап. Павла является учение о «теле душевном» и «теле духовном», изучению которого посвящены труды многих русских библеистов. Обновление и преображение человеческого духа по образу Христа неизбежно изменяет и тело человеческое, которое по воскресении становится нетленным, духовным, подобным Телу Христа при Его преображении. Истина воскресения Христова безусловно непреложна и обязательна для всего обновлённого человечества, и потому вполне правомерен вопрос о модификации посмертного состояния человека. Богословие ап. Павла даёт возможность предположить, что душа человека, оставляя земное тело, уносит с собой орган, который образовала себе в течение земной жизни. Именно поэтому становится возможным индивидуальное существование умерших, через их физическое преображение и восстание человеческой природы. Материальное воскресение человека гарантирует связь его настоящего бытия с будущим по всем свойствам и становится возможным только благодаря вторичному творческому акту божественного вмешательства извне. One of the central issues of St. Paul's eschatology is the teaching about «natural body» and «spiritual body» which many Russian biblical scholars' writings are devoted to. Renewal and transfiguration of human spirit in the image of Christ inevitably changes human body that after the Resurrection becomes imperishable, spiritual, similar to Christ's body in his transfiguration. The truth of Christ's Resurrection is absolutely immutable and mandatory to the whole renewed humanity and therefore the question of the modification of postmortem human's state is quite fair. The St Paul's theology lets us suppose that human's soul leaving the terrestrial body carries with it an organ that it has formed during the earthly life. That's exactly why the individual existence of the dead becomes possible through their corporal transfiguration and uprising of the human nature. The material human's Resurrection guarantees the connection between their present and future being with all the characteristics and becomes possible only thanks to the secondary creative act of divine intervention from the outside.
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Talar, CJT. "Creating Critical Distance: Pierre Batiffol and Alfred Loisy on the Church." Downside Review 137, no. 1 (August 24, 2018): 14–24. http://dx.doi.org/10.1177/0012580618795084.
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Alfred Loisy’s L’Évangile et l’Église (1902), followed by his even more controversial Autour d’un petit livre (1903), brought into the open tensions that had been festering within the Catholic biblical movement over the preceding years. “Progressives” such as Lagrange and his close ally Pierre Batiffol had, on one hand, to defend in principle a legitimate use of criticism, and on the other to distinguish that use from the corrosive effects of its employ by Loisy. Divergent approaches to the use of criticism and its relation to theology surfaced in their respective approaches to the kingdom of God in the preaching and teaching of Jesus, and the Church that developed out of his ministry. Given the centrality of ecclesiology at Vatican II, the question of that relationship resurfaced, albeit on a different footing and possibilities for resolution.
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Pitts, William L. "SHEkinah." Nova Religio 17, no. 4 (February 2013): 37–60. http://dx.doi.org/10.1525/nr.2014.17.4.37.
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Lois Roden (1905–1986) asserted herself as prophet of the Branch Davidians following the death of her husband, Branch Davidian founder Ben Roden (1902–1978), and she would lead the group from 1978 to 1983. In support of her authority as prophet she introduced two progressive ideas to the Branch Davidians—the feminine nature of God and the legitimacy of women's religious leadership. Following the example set by Davidian founder Victor Houteff (1885–1955) of publishing church teaching as a means of evangelization, Lois Roden in 1980 created the journal SHEkinah to reprint newspaper and other articles supporting her teachings about feminist theology and biblical studies. Analysis of SHEkinah shows that by reprinting articles from scholars affiliated with other Christian denominations and from authors with the secular media, Lois Roden promoted these revolutionary ideas even while retaining traditional Seventh-day Adventist convictions.
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Biddle, Mark E. "The (re-)establishment of order: Disorder in the priestly understanding and in the teaching and acts of Jesus." Review & Expositor 114, no. 2 (May 2017): 166–75. http://dx.doi.org/10.1177/0034637317702098.
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While a biblical doctrine of sin requires the honest and careful assessment of the complexity and plurality of the biblical witness,2 especially with regard to the relationship of the two Testaments, scholarship often draws lines of demarcation between the two Testaments too sharply. Ancient Israel’s priests devoted significant attention to the “objective” quality of wrong done as a pastoral problem, for example. Leviticus establishes that “unintentional sin” covers the whole gamut of behaviors short of willful sin that can result in terrible injury and harm. Indeed, the priests so consistently held the notion that wrong inheres in a situation, regardless of the intention of the actor, that they could use the language of sin to discuss skin diseases (Lev 14:1–32) and mold in houses (Lev 14:33–53). Israel’s priests did not speculate as to the precise point along the spectrum of willfulness and inadvertence at which one becomes morally culpable in the legal sense. Instead, their approach was much more pastoral: whatever the psychological and ethical dynamics preceding and underlying a wrong, the priests saw their role primarily in terms of healing, restoration, and restitution. Jesus and James expanded the priestly notion of sin as an objective reality to include intention as a category in the discussion of sin, but did not make it definitive of sin. Although the Gospels preserve no other discourse of Jesus even impinging on the subject of the concrete reality of sin, Jesus’ behaviors, especially instances when he healed without assigning blame or seeking repentance first, manifest his priestly concern for correcting inherent wrongness, for restoring rightness. Following Jesus, the priests’ view that any disorder threatens the harmony of the cultic community can supply useful and pertinent raw material for Christian theology and ethics today.
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OLIPHINT, K. SCOTT. "A TRIBUTE TO DR. R. C. SPROUL (1939–2017)." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 205–6. http://dx.doi.org/10.35285/ucc4.1.2018.ime.
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There is no way to state the impact of Dr. R. C. Sproul adequately. The impact on people could perhaps be measured, but the immeasurable spiritual impact that R. C.’s teaching has had on so many can only be quantified by the Lord himself. Its vast reach will always remain incalculable to us. No one has had more influence on students coming to Westminster Theological Seminary than R. C. Sproul. Whenever I ask a student why he has come to Westminster to study, almost invariably R. C.’s teaching will be a significant part of the story. His ability to persuade people of the biblical logic of Reformed theology was without equal. His passion for defending the Christian faith was palpable in almost every word he spoke. As we mourn his loss and extend our prayers to his family, we praise our Savior for R. C.’s life and ministry. It has been a privilege to live in a time when that ministry has had an effect over a number of decades. Surely such times are rare, because such gifts, passions, and abilities are so rarely distributed to just one person. As he peers now on the holiness of God in Christ, we rejoice that R. C.’s life-long passion has finally been realized. Soli Deo gloria.
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Dell, Katharine. "D.J. ESTES, Hear, My Son: Teaching and Learning in Proverbs 1-9. New Studies in Biblical Theology 4. 174 pp. Apollos (Inter-Varsity Press), Leicester, 1997. £10.99." Vetus Testamentum 48, no. 2 (1998): 275–76. http://dx.doi.org/10.1163/1568533982721677.
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Smentek, Izabella. "Bóg łaskawy. W stronę bardziej personalistycznej charytologii." Studia Theologica Varsaviensia 54, no. 2 (September 20, 2017): 75. http://dx.doi.org/10.21697/stv.2016.54.2.04.
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The theology of grace focuses on God’s self-giving. In this mystery God gives not a thing but Himself. He invites human being to participate in His trinitarian life and makes this possible. The teaching of contemporary Popes - St. John Paul II and Benedict XVI involves the personalistic issues while dealing with the mystery of grace. In this personalistic language is spoken rather about choice of person than (pre-)destination. The response for God’s gift comes from reason and will, but it’s pointed that it goes through paths of truth and freedom. Biblical examples show the rules of God’s grace. These are: Mary - full of grace, Paul and Cornelius. These cases present the intrinsic way of God’s self-giving. It’s to realize that the mystery of grace reveals the truth about the condition of person who is to accept the gift of salvation. In the light of the Holy Spirit one learns clearly about the God’s intentions and is invited to follow them. The grace acts in the light of the truth and gives an impulse to freedom. It can be accepted only voluntarily, is fulfilled within the Church and brings ecclesial fruits.