Relevant bibliographies by topics / Failure (Christian theology)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Failure (Christian theology)'

Author: Grafiati
Published: 4 June 2021
Last updated: 24 January 2023

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Journal articles on the topic "Failure (Christian theology)"

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Hughes, Kevin L. "The Providential Failure of Christianity: René Girard, Ivan Illich, and the Renewal of Apocalyptic Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (2019): 432–45. http://dx.doi.org/10.1177/1063851219873189.

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The article argues that René Girard and Ivan Illich, each in their distinctive ways, draw upon the dimensions of the Christian apocalyptic tradition that are often ignored, and that their retrievals of this tradition, specifically of its theology of Antichrist, open up once again the theology of history, an area of inquiry in Christian theology that we often dismiss or ignore, thus yielding the field and allowing the figure of Antichrist and the apocalyptic tradition to be taken up and deployed as weapons of mimetic destruction in just the ways our popular culture has come to fear. It is incum
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May, John D’Arcy. "Earthing Theology." International Journal of Asian Christianity 4, no. 2 (2021): 275–89. http://dx.doi.org/10.1163/25424246-04020009.

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Abstract The encounter of Aboriginal Australians with European settlers led to appalling injustices, in which Christian churches were in part complicit. At the root of these injustices was the failure to comprehend the Aborigines’ relationship to the land. In their mythic vision, known as The Dreaming, land is suffused with religious meaning and therefore sacred. It took two hundred years for this to be acknowledged in British-Australian law (Mabo judgement, 1992). This abrogated the doctrine of terra nullius (the land belongs to no-one) and recognized native title to land, based on continuous
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Green, Garrett. "Kant as Christian Apologist: The Failure of Accommodationist Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 3 (1995): 301–17. http://dx.doi.org/10.1177/106385129500400305.

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Martin, Jay. "Book Review: Rose, Marika: A Theology of Failure: Žižek against Christian Innocence." Theological Studies 81, no. 2 (2020): 491–92. http://dx.doi.org/10.1177/0040563920933545h.

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Mahn, Jason A. "Kierkegaard after Hauerwas." Theology Today 64, no. 2 (2007): 172–85. http://dx.doi.org/10.1177/004057360706400204.

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With the “return of the virtues” in theology and church practice, Christians seek to develop dispositions that make moral excellence more likely. By contrast, the writings of Søren Kierkegaard, though retrieved by virtue ethicists, develop dispositions (anxiety, self-doubt, the real possibility of offense) that lead to self-conflict and make virtue more difficult. If Kierkegaard does develop virtue, he most closely resembles Stanley Hauerwas, who suggests that virtue makes conflict and moral failure increasingly possible. In this essay, I read Kierkegaard through Hauerwas in order to trace a p
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Ruthven, Jon. "On the Quest for Authentic Christianity: Protestant Tradition and the Mission of Jesus." Journal of Pentecostal Theology 25, no. 2 (2016): 242–53. http://dx.doi.org/10.1163/17455251-02502006.

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Barth’s dream of a Spirit-centered theology hints at the great disconnect between the New Testament portrayal of the mission and message of Jesus and the ‘gospel’ of traditional Protestantism. This disconnect appeared as a result of the Reformers’ adoption of cessationism to undercut Papal authority, which rested, in part, on the idea of continuing revelation and miracle. The failure of both sides to understand the purpose of charismatic revelation and power as the central characteristic of the New Covenant, resulted in a misunderstanding of the mission of Jesus, the purpose of the cross, and
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Benner, Drayton C. "Immanuel Kant’s demythologization of Christian theories of atonement in Religion within the Limits of Reason Alone." Evangelical Quarterly 79, no. 2 (2007): 99–111. http://dx.doi.org/10.1163/27725472-07902001.

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In his Religion within the Limits of Reason Alone, Immanuel Kant interacts in a veiled way with Christian theology. In particular, he demythologizes three main Christian theories of the atonement, namely the ransom theory, the satisfaction-substitution theory, and the moral example and influence theory. In each case, Kant substitutes Jesus’ role in the particular atonement theory with that of each individual. Kant’s reasons for this demythologization include his failure to find meaning in history and his unwavering commitment to individual moral autonomy. Kant’s demythologizing programme sacri
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Wahyudin, Wahyudin, Suhirman Suhirman, and Hemlan Elhany. "Deconstruction of Devinity Theory in Islamic Theology: Philosophical Criticism of Theology as Theoretical Activity." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (2019): 21. http://dx.doi.org/10.29300/madania.v23i1.1824.

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The doctrine of God in Islam was built as a supreme tradition, in which infiltrate into mankind souls. For centuries, Islam is deemed as an outsider and a threat for Western Christian followers. Consequently, any actions are taken to devastate Islam from the earth. Philosophically, this study aims to fortify Islamic theology againts political attacks particularly in separating Muslims from the concept of monotheism. This study employs a critical analysis method, a concept of sharp reasoning to obtain truth. The theory used to reduce metanarrative and elements of deconstruction is the Imre Laka
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Lake, Peter. "Richard Kilby: A Study in Personal and Professional Failure." Studies in Church History 26 (1989): 221–35. http://dx.doi.org/10.1017/s0424208400010974.

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The image of the minister of the word current amongst English evangelical protestants and puritans was both exalted and ambiguous. Ministers were ‘the lord’s ambassadors, the salt of the earth, the light of the world, the dispensers of God’s mysteries, the builders of God’s church and the chariot and horsemen … of a Christian kingdom.’ However, the qualities and qualifications necessary successfully to fulfill that role were onerous in the extreme. To be a true minister it was necessary firstly and essentially to preach, which in turn entailed the mastering a large range of scholarly skills, i
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Wright, David F. "Christian baptism: where do we go from here?" Evangelical Quarterly 78, no. 2 (2006): 163–69. http://dx.doi.org/10.1163/27725472-07802007.

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Today paedobaptists increasingly recognize faith-baptism as the norm of Christian baptism, both in theology and in practice. Equally Baptists must recognize how minimal and rare were challenges to infant baptism prior to the Reformation. What is needed now is a programme of joint Bible study involving participants who start from different baptismal positions. This might lead to greater support for the ‘dual-practice’ or ‘reconciled diversity’ approach which acknowledges believers’ and infant baptism as ‘equivalent alternatives’. But failure to reach agreement must not lead to the relegation of
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Dissertations / Theses on the topic "Failure (Christian theology)"

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Rose, Christa Marika. "A theology of failure : ontology and desire in Slavoj Žižek and Christian apophaticism." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10666/.

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This thesis offers a re-reading of the Christian apophatic tradition via the work of Slavoj Žižek in order to articulate an account of Christian theology and identity as failure, as constituted by a commitment to Christ as both its cornerstone and the stone on which it stumbles. In Dionysius the Areopagite’s marriage of Christian theology with Neoplatonism, the ontology of Neoplatonism is brought into uncomfortable but productive tension with key themes in Christian theology. These tensions are a crucial aspect of Dionysius' legacy, visible not only in subsequent theological thought but also i
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Books on the topic "Failure (Christian theology)"

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Apichella, Michael. When Christians fail: Finding a way forward. MARC, 1988.

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1931-, Greinacher Norbert, and Mette Norbert 1946-, eds. Coping with failure. SCM Press, 1990.

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Sorenson, David H. Moral failure: Its cause, its prevention. Northstar Ministries, 2007.

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Gateway to hope: An exploration of failure. St. Bede's Publications, 1987.

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Gateway to hope: An exploration of failure. Fount Paperbacks, 1985.

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Velthouse, Lisa. Craving grace: A story of faith, failure, and my search for sweetness. SaltRiver, 2011.

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Craving grace: A story of faith, failure, and my search for sweetness. SaltRiver, 2011.

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Davis, Ron Lee. The healing choice: Finding God's grace in discouragement, conflict, mistreatment, illness, loss, loneliness, failure, inferiority, doubt, and fear. Word Books, 1986.

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1963-, Hoffmann Brad, and CareGivers Forum, eds. Preventing ministry failure: A ShepherdCare guide for pastors, ministers, and other caregivers. InterVarsity Press, 2007.

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Tragedy of human freedom: The failure and promise of the Christian concept of freedom in Western culture. Rodopi, 2001.

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Book chapters on the topic "Failure (Christian theology)"

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Rose, Marika. "Introduction: Failing." In A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0001.

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Whichever way you look at it, theology has failed. This chapter explores the problem of theology’s failure, placing it within the context of the linguistic turn in continental philosophy—which raises the question of language’s failure—and the problem of economy. Suggesting that Žižek’s work represents a return to the central ontological—rather than linguistic—concerns of Christian apophatic theology, this introduction sets out the overall structure of the book, which positions Žižek’s work in relation to first, the Christian mystical tradition that begins with Dionysius and second, contemporary debates about continental philosophy and negative theology. Via Žižek, it proposes a materialist model of faithfulness to the Christian tradition that is inescapably bound up with failure, with infidelity.
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Rose, Marika. "Conclusion: Theology as Failure." In A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0008.

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This conclusion draws together the themes of the book, exploring what a theology of failure looks like in relation to four overarching themes: freedom, materiality, hierarchy, and universalism. This account of ontology, desire, and Christian theology suggests not only that completeness is impossible but also that purity is impossible. The internal rupture that both constitutes and disrupts every individual economic identity is also the rupture between the social economy of the relationship between the individual and others, language and the body, theology and philosophy, God and the created order. Theology can no more remain immune from its others than it can completely encompass them. Once there was no secular; and yet the genealogy of the church, of Christian theology, is constantly interrupted, contaminated, and enriched by the profane, the abject, and the horrific. Theology is failure; the task, then, is to fail better, to liberate our others in order to begin the difficult work of learning how to love them.
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Rose, Marika. "Mystical Theology and the Four Discourses." In A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0007.

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In this chapter I suggest that a rereading of Dionysius’s Mystical Theology through Jacques Lacan’s four discourses illustrates how a Žižekian ontology makes possible a materialist reading of apophatic theology and Christian identity. Slavoj Žižek’s work offers the possibility of repeating Dionysius differently, under the aegis of a Žižekian materialism within which apophatic theology is the condition of both the possibility and the impossibility of cataphatic theology. In such a materialist theology, Christian identity can be understood according to the logic of drive: that is, not as a commitment to a particular set of answers or a particular vision of harmony, but precisely as the commitment to a particular problem, the problem of what it means to be faithful to Christ.
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Rose, Marika. "Ontology and Desire in Dionysius the Areopagite." In A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0002.

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This chapter focuses on a discussion of the work of Dionysius the Areopagite, a key figure in the formation of the Christian mystical tradition. The chapter explores Dionysius’s work, its distinctive characteristics—which arise principally from Dionysius’s idiosyncratic coupling of Christian theology and Neoplatonism—and the mixed legacy he bequeaths to his theological offspring. The chapter sketches the key contours of the Dionysian problematic to which subsequent discussions in the book will return, focusing in particular on his conjunction of eros and ontology and the consequences of this marriage for his account of freedom, materiality, hierarchy, and universality. This Dionysian legacy contains crucial antagonisms with which his intellectual descendants must grapple: the structural homology of creation and fall, the dual desire to escape and to affirm the material world, the problematic association of the hierarchies of ecclesial authority and being itself, and an account that simultaneously denies and embodies the transformation of Christianity by the encounter with that which is foreign to it. As a result, it is not straightforwardly—if at all—possible to be simply faithful to Dionysius’s work, which is itself internally inconsistent.
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Rose, Marika. "The Death Drive." In A Theology of Failure. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0004.

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This chapter examines Žižek’s account of the relation between desire and the death drive and gives an account of the ways in which this central Žižekian notion is ontologized and how this model inherits and transforms certain key theological terms, offering resources not for escaping but for confronting the antagonisms of Christian theology. It traces the key notion of the death drive through Freud, Lacan, and Žižek, examining how Žižek takes up this psychoanalytic notion to give an account of the social order. In contrast to Dionysius’s Neoplatonic account of eros and ontology, Žižek’s materialist ontology of failure is one in which both desire and being are irreducibly particular and contingent. It is precisely out of the cracks in being that unity is impossible, out of the failure of every identity that newness is generated. Division is a good in itself, not merely something to be undone in order to return to union with God; and the desire for union is itself a false and unrealizable dream.
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Francis X. Clooney, S. J. "Difficult Remainders." In How to Do Comparative Theology. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278404.003.0011.

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Francis X. Clooney, S.J., aims to break new ground in his ongoing series of instances of a Christian comparative theology engaging Hinduism, by showing how comparative theology, done in the particular and by way of example, can be fruitful even when difference trumps similarity and a common ground is hard to find. To accentuate these valuable difficulties, he undertakes to engage Hinduism’s Mīmāṃsā school of ritual analysis, a distinctive mode of ritual thinking that is clear and rational, but that also resistant to any easy borrowing by Christian comparativists. A particular set of Mīmāṃsā cases pertaining to the seemingly abstruse matter of ritual remainders exposes the possibilities and problems arising when we engage a religious other that is clear and logical, but at every step unfamiliar, its tenets articulated by a vocabulary novel (to us) even if quite rational, and its integral coherence nonetheless obscure to Christian theologians. Failure is a possible characteristic of difficult comparison. Yet we are still doing our theology well and constructively, even when the comparative project, grounded in reading rather than concern for doctrines, reaches its limits and remains incomplete, thwarted, on edge.
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Brooks, Joanna. "American Christianity, White Supremacy, and Racial Innocence." In Mormonism and White Supremacy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190081768.003.0001.

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Racism is not a simply a character flaw or extremist conduct; racism is the centuries-old system of social organization that has marked people with dark skin as available for exploitation—for advantage-taking of their lands, labor, bodies, cultures, and so forth. “White supremacy” refers not only to the grossest forms of racist terrorism but also to the entire system of ideas, beliefs, and practices that give white people better chances based on perceived skin color and ancestry. This chapter reviews American Christian theology, history, US law, and critical race theory to frame an assessment of white American Christianity’s failure to grapple with anti-Black racism as a moral issue.
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Rich, Sara A. "Broken Ship, Dead Ship." In Shipwreck Hauntography. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463727709_ch02.

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While we think of ships as transporters and connectors, once they break, they become forgotten rejectamenta, removed from the human-social sphere. And yet archaeologists go to great lengths to reinstate their ‘authentic’ sociocultural statuses. This chapter identifies the longstanding metaphorical connections between ships and bodies and the religious associations of bodily failure and fragmentation as the driving forces behind archaeological resurrection. Because the Western academic tradition has developed alongside Early Modern Christian theology, and because archaeology developed out of its defense, there appear to be latent theological motivations behind the ways that nautical archaeologists approach wreckage, especially when located underwater. The sixteenth-century Yarmouth Roads Protected Wreck, of presumed Spanish origin located in English waters, helps flesh out arguments against exhumation.
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Conference papers on the topic "Failure (Christian theology)"

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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.

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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already reside
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