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1
Warr, Cordelia. "In persona Christi." Bulletin of the John Rylands Library 95, no. 2 (September 1, 2019): 135–56. http://dx.doi.org/10.7227/bjrl.95.2.7.
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Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.
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Pearce, Joseph. "In Persona Christi." Chesterton Review 33, no. 1 (2007): 125–36. http://dx.doi.org/10.5840/chesterton2007331/284.
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HADLEY, John. "Priesthoodin Persona Christi." Louvain Studies 33, no. 3 (December 31, 2008): 221–35. http://dx.doi.org/10.2143/ls.33.3.2045798.
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Ferrara, Dennis Michael. "In Persona Christi: Towards a Second Naïveté." Theological Studies 57, no. 1 (March 1996): 65–88. http://dx.doi.org/10.1177/004056399605700104.
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Kobyliński, Andrzej. "Omosessualità e sacerdozio. Il nodo gordiano – dei cattolici?" Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 117–43. http://dx.doi.org/10.14746/pst.2017.31.06.
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Homosexuality and the priesthood. The Gordian knot – for Catholics?This article provides a short overview on the relationship between homosexuality and the Catholic priesthood. The analysis reveals that the phenomenon of homosexuality increasingly divides the Christian world. The understanding of homosexuality requires interdisciplinary and serious analysis. The crucial question for Catholics, which is rather of an ontological than moral nature, concerns the vision of the priest who acts “in the person of Christ” (in persona Christi). The understanding of the essential elements of the conformity of the Catholic priest to Christ seems to be crucial for the correct interpretation of the relationship between homosexuality and the priesthood.
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Giraudo, Cesare. "«IN PERSONA CHRISTI» – «IN PERSONA ECCLESIÆ» FÓRMULAS EUCARÍSTICAS À LUZ DA «LEX ORANDI»." Perspectiva Teológica 42, no. 117 (September 13, 2010): 187. http://dx.doi.org/10.20911/21768757v42n117p187/2010.
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A sistemática escolástica viu a consagração como uma ação sagrada consistente em si, emoldurada por um complexo de orações. Para conferir um estatuto a estas duas porções, ela cunhou duas fórmulas distintas: na consagração o ministro age in persona Christi, nas orações age in persona Ecclesiæ. É correto continuar a contrapor as duas fórmulas e a supor tanto a fragmentação da oração eucarística quanto a fratura que daí resulta para a função ministerial? Uma resposta clara é oferecida pela mistagogia patrística, pois sempre enfatizando a eficácia absoluta das palavras consecratórias, os Padres se preocupavam em referi-las à epiclese e a toda a oração eucarística.ABSTRACT: The scholastic systematic viewed the consecration as a consistent sacred action in itself, framed by a complex of prayers. To give a status to these two parts, it coined two distinct formulas: during the consecration the Minister acts in persona Christi, during the prayers he acts in persona Ecclesiæ. Is it correct to continue to counteract the two formulas and to assume such a fragmentation of the Eucharistic prayer as well as the resulting fracture for the ministerial function? A clear answer is offered by patristic mystagogy, always emphasizing the absolute effectiveness of the consecratorial words, the priests were conscious to link them to the epiclesis and to all of the Eucharistic prayer.
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de Mendonca Dantas, João Paulo, and Marie Lucas. "L’expression « in persona Christi capitis » et l’identité sacerdotale." Communio N° 267, no. 1 (January 2, 2020): 79–97. http://dx.doi.org/10.3917/commun.267.0079.
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Domaszk, Arkadiusz. "Uprawnienie duchownych do przepowiadania Słowa Bożego w świetle Kodeksu Prawa Kanonicznego z 1983 r." Prawo Kanoniczne 50, no. 3-4 (December 20, 2007): 51–67. http://dx.doi.org/10.21697/pk.2007.50.3-4.02.
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Ministers help people to recognize Christ’s face. One of the many ways to do it is preaching the Word of God. This article analyzes preaching functions of ministers in the actual canon law. Bishops are responsible for the ministry of the divine word. They can preach on the whole world. In a particular church they are moderators of the preaching. Presbyters and deacons help in this function. In the actual canon law they can preach because their ordinations. This is a change with the previous law. Faculty of the preaching could be restricted by a com petent ordinary or particular law, and it is used with a presum ed consent of the rector of the church. Some theological and canonical problems in preaching are with the expression „in persona Christi”. Ministers preach „in persona Christi”, especially during the Holy Mass. This fact eliminates lay preaching in the Eucharistic, but it needs some more searching.
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Pinto, Luciano Rocha. "In persona Christi servi: sobre a diaconia de Cristo e o ministério diaconal." Revista de Cultura Teológica, no. 89 (September 12, 2017): 144. http://dx.doi.org/10.23925/rct.i89.34456.
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Inácio de Antioquia foi, possivelmente, o primeiro a aproximar e relacionar o ministério dos diáconos a Jesus Cristo ao afirmar que devem ser respeitados como o próprio Cristo. O exercício eclesial da diaconia forjou, assim, o diácono, conformando-o ao Cristo Servo. Essa aproximação ganha visibilidade, nas primeiras comunidades, a partir das exigências qualitativas daqueles ministros. Como o Cristo Servo, devem os diáconos serem mansos e verazes, reconhecidos por seu zelo à Boa Nova e seu cuidado para com o próximo. A diaconia de todo cristão deve, portanto, ser o sinal distintivo do diácono, cujo ministério está ordenado ao serviço.
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Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 144–67. http://dx.doi.org/10.35312/spet.v19i2.186.
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The Holy Eucharist is the Great Mystery of Salvation. In the celebration of the Eucharist, God through Jesus Christ in the Holy Spirit redeemed mankind. John Paul II calls the Eucharist a celebration of redemption because Jesus Christ, the High Priest, was present in a real and sacramental manner in the form of bread and wine which was changed into His Body and Blood. Jesus Christ is also present in the priests as in persona Christi. The Eucharist is a celebration of salvation because Jesus Christ sacrificed and became a spiritual meal for His people, the Church. In short, the Eucharist is the work of God Himself who calls His people to live and unite with Him. God is the main actor, owner and master of the celebration of the Holy Eucharist. Priests are alter Christiwho are chosen and ordained to serve the Eucharist. Priests act in the name of Christ not on themselves. They represent, work together and unite with Christ, the Author and the main Subject of the Eucharistic sacrifice, offering authentic sacrifices namely Christ Himself for the salvation of souls. So the priests were not justified in making the Holy Eucharist a narcissistic stage. They may not carry out self-assertive actions and try to attract the attention of the faithful to themselves.
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Dantas, João Paulo de Mendonça. "A Encíclica Mediator Dei como fundamento teológico da fórmula conciliar “in persona Christi Capitis"." Revista Eclesiástica Brasileira 71, no. 282 (February 20, 2019): 419. http://dx.doi.org/10.29386/reb.v71i282.1035.
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Ferrara, Dennis Michael. "Representation or Self-Effacement? The Axiom in Persona Christi in St. Thomas and the Magisterium." Theological Studies 55, no. 2 (June 1994): 195–224. http://dx.doi.org/10.1177/004056399405500202.
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Vieira Henriques, Ana Cândida. "Sacerdócio feminino: A Santa Sé frente aos desafios contemporâneos." Mandrágora 23, no. 2 (December 20, 2017): 5. http://dx.doi.org/10.15603/2176-0985/mandragora.v23n2p5-25.
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A polêmica em torno da ordenação de mulheres ao sacerdócio católico é uma questão que traz à luz da contemporaneidade, uma negação fundamentada in persona Christi Capitis. A escassez de sacerdotes aliado à vontade de mulheres que almejam um papel relevante dentro da igreja, gera certa inquietação. Alguns esforços estão sendo concentrados pelo atual papado, visando uma maior penetração da mulher no âmbito eclesiástico, mas apenas na condição de diaconisa. Nestes termos, pretendemos tratar de todas estas questões emergentes dentro de uma perspectiva analítico-crítica a partir das Ciências das Religiões. Como referencial teórico, utilizaremos dois documentos oficiais da igreja, o Código de Direito Canônico e a Encíclica Ordinatio Sacerdotalis, além de estudiosos contemporâneos.
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Hunsinger, George. "The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper." Scottish Journal of Theology 54, no. 2 (May 2001): 155–76. http://dx.doi.org/10.1017/s0036930600051310.
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‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).
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Fernández Gallardo, Luis. "El absolutismo pontificio del siglo XV en dos opúsculos de Rodrigo Sánchez de Arévalo." En la España Medieval 44 (April 13, 2021): 373–95. http://dx.doi.org/10.5209/elem.75426.
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Rodrigo Sánchez de Arévalo pasó de ser un conciliarista radical a defensor a ultranza del absolutismo pontificio. Dos obras ofrecen un destacado desarrollo de sus ideas: De libera et irrefragabili auctoritate Romani Pontificis (1464/1465) y De sceleribus Turchi (1467). Parte Arévalo del origen divino del poder, fundamentado en san Pablo y en los títulos de vicarius Christi y princeps. Dos cualidades esenciales posee la potestas papal: plena e ilimitada. Utiliza la doctrina aristotélica de la epiqueya para sostener el libérrimo ejercicio del poder papal. Arévalo considera las relaciones entre el papa y el colegio cardenalicio, cuya facultad limita a la elección de la persona del papa, del que son súbditos, recurriendo a la imagen corporativa del papa como cabeza del cuerpo eclesial.
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Royo Conesa, Mireya. ""Conformándonos con los rituales de no cantar cosas profanas [y] sí devotas". Escenografía y música en la celebración del Entierro de Cristo en el Real Colegio-Seminario de Corpus Christi de Valencia (1692." Cuadernos de Música Iberoamericana 33 (September 24, 2020): 23–51. http://dx.doi.org/10.5209/cmib.71690.
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El Real Colegio-Seminario de Corpus Christi de València fue fundado por el arzobispo Juan de Ribera (1532-1611) con su propia fortuna, aunando la búsqueda de un nuevo paradigma religioso y cultural –propia del Concilio de Trento– con el deseo de dejar establecido un colegio de clérigos. Ribera se erigió en patrón de los diferentes artistas que materializaron exquisitamente unos espacios concebidos para ejecutar ceremonias minuciosamente diseñadas; estas darían vida a las Sagradas Escrituras, según el propio Ribera entendió, proscribiendo o ignorando algunas celebraciones. Es el caso del Entierro de Cristo, que no comenzó a realizarse hasta 1692 merced al sufragio de una persona desconocida. El presente artículo ofrece los detalles de esta celebración y presenta los motetes inéditos de Máximo Ríos con textos del Evangelio según san Juan y el Libro de Isaías, elección acorde al oficio del Triduo Sacro y razonada en la documentación de la época para evitar el canto de los salmos Miserere e In exitu Israel y del himno Vexilla Regis.
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Tinambunan, Edison R. L. "Formasi Berkelanjutan: Membermaknakan Kekinian Imamat." Studia Philosophica et Theologica 21, no. 1 (May 4, 2021): 24–44. http://dx.doi.org/10.35312/spet.v21i1.295.
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To be a priest, a candidate should study philosophy and theology for more or less seven years of duration which is called Initial Formation, which emphasize four dimensions, which are human being, spiritual, intellectual and pastoral. These dimensions are built up at formation house and college. If Initial Formation is passed through, the candidate is anointed to be a priest and he is ready as in persona Christi for pastoral service who has responsibility and duty in the church and the world. For this service, the priest needs a formation for long his priesthood which is called Ongoing Formation. The dimension which is emphasized at Initial Formation is also given in his priesthood with contents combined by pastoral service and stages of priest, which are junior, middle ages, advanced years and retired or sick. The intention of Ongoing Formation is to support the priesthood for the long life of a priest in order to always embody him with the Great Pastor in life and pastoral service.
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Emelyanov, Nikolay, and Greg Yudin. "Structural Position of the Priest in Gift-Exchange Systems." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 3 (2018): 9–29. http://dx.doi.org/10.17323/1728-192x-2018-3-9-29.
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In this paper, we argue that the priest has a unique structural position to initiate and promote gift exchange. Gift exchange is an important mode of economic integration, one that prevents both cutthroat competition and a parasitic dependence on a centralized hierarchy. In dwelling on gift exchange theory, we demonstrate why the promotion of gifts is largely suppressed nowadays: Marcel Mauss’ second imperative of the gift, that is, the obligation to receive gifts, becomes inoperative under neoliberal capitalism. We rely on Marshall Sahlins’ and Chris Gregory’s analyses to argue that gift giving can be de-blocked by introducing the position of the ‘excluded participant’ who takes part in the gift exchange system but is known to have no self-interest. His presence enables other participants to accept gifts without being afraid of falling into personal bondage. We analyze the Christian theological ideas of the function of the priest in reaching the conclusion that priests are predisposed to take the position of the ‘excluded participant’. On one hand, the priest in persona Christi acts neither on his own behalf nor for his own self-interest, while on the other hand, he remains a member and governor of the community. Historical sources confirm that generating the gift exchange has always been the key activity of priests in Christian communities.
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Blanco, Pablo, and Eduardo Ludwig. "El diácono, fundamento e identidad. Un estudio teológico-pastoral." Salmanticensis 63, no. 2 (January 1, 2016): 185–218. http://dx.doi.org/10.36576/summa.43816.
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El Concilio Vaticano II ofrece una teología del diaconado, al aludir a la condición diaconal de toda la Iglesia y, más en concreto, del ministerio ordenado. Esta diakonía se expresa pues en clave de servicio, y no de poder. En este artículo se responde a la pregunta de cuál es la diferencia con un laico, quien puede desempeñar funciones muy parecidas. La condición sacramental del diaconado ha sido enseñada siempre por la Tradición y el Magisterio de la Iglesia, mientras que la doctrina del “carácter diaconal” como representación in persona Christi Servi sería más bien un desarrollo del magisterio posconciliar. El Concilio ha afirmado que el diácono ha sido ordenado non ad sacerdotium sed ad ministerium, para expresar la colaboración con los obispos, con sus presbíteros y con todo el Pueblo de Dios. Sirve a la mesa de los pobres, a la Mesa de la Palabra y a la Mesa eucarística. Su misión consiste en crear las condiciones para que la comunidad local se convierta en Iglesia y pueda así contar con e
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Tatar, Marek Jan. "For the Renowal Theology of Sacramnetal Priesthood." Studia Warmińskie 57 (December 31, 2020): 245–64. http://dx.doi.org/10.31648/sw.4786.
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The sacrament of priesthood within the whole space of the development of the Church and its presence in civilisation is one of the key issues. It proves its meaning as well as the necessity of undertaking an ongoing reflection in the context of challenges resulting from the civilisation development. Theology of priesthood is also an essential aspect that has a multi-dimension character and, as such, is a subject of various fields of theology as well as non-theological ones. A reflection upon its relation to a common priesthood of all the faithful, resulting from the sacrament of Baptism, comes into special importance nowadays. Present-day challenges resulting from the development of culture post-modernity require a clear and precise drawing of the essence of sacramental priesthood. The Sacrament of Orders which defines the character and charisma of the called one brings the inseparable sacramental bond with the Christ the Highest and the Only Patriarch. We can find a proper charismatic identity of priesthood in this relation. The other dimension of this charisma is the mission, in which a priest acts in persona Christi. The dual charismatic dimension makes a proper way of making out and understanding the identity of a priest. It means that a priest cannot be substituted in his vocation and the authority which he receives in The Sacrament of Holy Orders and the unity with his bishop. Properly understood and made out identity needs the competent preparation and formation of the candidates to the priesthood, those who have already received Orders and those who are responsible for it alike. All dimensions of formation must be properly integrated. The essential integrating element in the process of ongoing formation is specific priestly spirituality. It means that the fact who a priest is, and then what his mission is, results from the unity of a priest with Christ. The already mentioned civilisation challenges require permanent studies of the ways and methods of the formation. This way the process of formation defends itself from naturalistic or spiritualistic one-sidedness, which a present Pope Francis reminded of, when he said about two “subtle enemies of sanctity”, which are “a present-day Gnosticism” and “a present-day Pelagianism".
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Pastuszko, Marian. "Kapłan szafarzem sakramentu pokuty." Prawo Kanoniczne 31, no. 3-4 (December 10, 1988): 59–74. http://dx.doi.org/10.21697/pk.1988.31.3-4.05.
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Hoc in arcticulo praemium, duae partes et conclusio habentur. In praemio sermo est de necessitate apud ministrum sacramenti poenitentiae tum potestatis ordinis seu presbyteratus vel episcopatus tum specialis facultatis sive a iure sive ab episcopo concessae. Parte in prima articuli ius vetus circa absolutam necessitatem potestatis ordinis in ministro sacramenti poenitentiae refertur. Hac in requidam errores in historia Ecclesiae existebant: primis Ecclesiae saeculis — Montanistae, medio aevo — Waldenses, Wicleffitae et Hussitae, tempore XVI et sequentium saeculorum — protestantes, tandem modernioribus temporibus — Modernistae. De his omnibus, in quantum ministrum sacramenti poenitentiae attingunt, exponitur. Pars altera articuli in tria puncta dividitur. In primo puncto can. 872 Codis Iuris Canonici Benedicti XV et can. 965 Codicis Iuris Canonici Joannis — Pauli II breviter explicantur. Altero in puncto doctrina Concilii Vaticani II de ministro sacramenti poenitentiae et speciatim verba ista — sacerdos in persona Christi sacramentum poenitentiae administrat, praesentantur. In tertio puncto ad quaestionem quorumdam fidelium contemporaneorum , quare necessario peccata nostra confiteri debeamus sacerdoti, paucis verbis respondetur. Sub finem articuli relatio inter personalem sanctitatem ministri sacramenti poenitentiae et validitatem eiusdem sacramenti a ministro celebrati, consideratur. Ecclesia catholica iam a primis temporibus stabiliter docet, quod sanctitatem ministro valde utilem esse, attamen poenitentem valide absolvere etiam ministrum, qui graviter peccavit seu minime sanctus est. Invalide autem absolveret poenitentem minister solummodo iocum ex sacramento poenitentiae vel ipsa absolutione faciens. Evidenter id agere omnino nefas est.
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Lekan, Janusz. "MARÍA – FRUTO PERFECTO DE LA CREACIÓN, EN LA REFLEXIÓN DE LA MARIOLOGÍA POLACA POSCONCILIAR." Forum Teologiczne, no. 21 (November 6, 2020): 49–70. http://dx.doi.org/10.31648/ft.6082.
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El mundo actual necesita urgentemente una verdad integral sobre la creación. Respondiendo a esta necesidad, el artículo se pregunta: Cómo una mirada centrada en la ́perfectamente creada ́ Madre del Hijo de Dios puede ayudarnos a profundizar en la creación? Se mostrará la cristología de la relación María – la creación y, además, los aspectos más significativos de la relación María – Dios Padre. Para profundizar en esta cuestión, los mariólogos polacos proponen como clave hermenéutica el misterio de la Inmaculada Concepción. Presentan esta verdad mirando a María, evitando así el reducirse a tener de fondo la verdad de la universalidad del pecado y de la salvación. El dogma ayuda a leer esta verdad en la perspectiva del plan divino: la Inmaculada Concepción es la revelación en el tiempo, en el comienzo de la vida de María, su eterno comienzo en el plan de Dios sobre la Encarnación del Hijo. La intuición de san Maximiliano Kolbe, profundizada por el padre Bolewski, va aún más allá pues muestra que la Inmaculada Concepción de María reveló su eterno comienzo en Cristo. Es una gracia dada intuitu Christi – por el motivo de Cristo como el Primogénito de la creación. También nuestro comienzo – oculto en Él – es santo e inmaculado, pues hemos sido creados en Cristo. Todo ello tiene una profunda dimensión pneumatológica, ya que especialmente en la Persona del Espíritu Santo, – la Inmaculada Concepción en Dios – se completa la creación en Cristo.
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MARMODORO, ANNA, and JONATHAN HILL. "Composition models of the incarnation: unity and unifying relations." Religious Studies 46, no. 4 (April 6, 2010): 469–88. http://dx.doi.org/10.1017/s0034412510000119.
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AbstractIn this paper we investigate composition models of incarnation, according to which Christ is a compound of qualitatively and numerically different constituents. We focus on three-part models, according to which Christ is composed of a divine mind, a human mind, and a human body. We consider four possible relational structures that the three components could form. We argue that a ‘hierarchy of natures’ model, in which the human mind and body are united to each other in the normal way, and in which they are jointly related to the divine mind by the relation of co-action, is the most metaphysically plausible model. Finally, we consider the problem of how Christ can be a single person even when his components may be considered persons. We argue that an Aristotelian metaphysics, according to which identity is a matter of function, offers a plausible solution: Christ's components may acquire a radically new identity through being parts of the whole, which enables them to be reidentified as parts, not persons.
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Mair, Elaina R. "Colin E. Gunton’s Christological Anthropology: Humanity’s Relationships in the Image of Christ." Perichoresis 19, no. 2 (June 1, 2021): 63–81. http://dx.doi.org/10.2478/perc-2021-0011.
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Abstract The anthropology of Colin E. Gunton begins with the Trinity and specifically, the person of Christ. From trinitarian persons, Gunton deduces the ontological definition of what it means to be a person, that is, a being in relationship and in distinction, or ‘free relatedness’. To be a person is to be in the image of the personal God, which is christological language, for it is Christ who bears the image of God in its fullness. As the true image bearer, Christ’s humanity is paradigmatic of what it means to be in relationship: with God, with the world and with other human persons. Gunton’s christology is also thoroughly pneumatological, borrowing Irenaeus’ metaphor of God’s ‘two hands in the world’: The Son and the Spirit. Not only do the Son and the Spirit mediate God’s presence to creation according to Irenaeus, but Gunton builds on this metaphor to include the Spirit’s mediation of the eternal Son to the Father as well as the Incarnate Son to humanity. The Spirit also reshapes humanity to be in the image of Christ, through his relationships with God, with the world and with other human persons. This is an eschatological project, for in this reshaping, the creation is recreated toward its teleological perfection. The article concludes with a potential direction for future study within Gunton’s christological anthropology. To conceive what it means to be human theologically, Gunton insists that we must look to Christ’s own person.
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Ahn, Ho-Jin. "The Humanity of Christ: John Calvin's Understanding of Christ's Vicarious Humanity." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 145–58. http://dx.doi.org/10.1017/s0036930612000026.
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AbstractThere are two different hermeneutical principles between the views of the fallen and unfallen humanity of Christ. Scholars who deny Christ's assumption of corrupted human nature emphasise that, due to a fallen humanity, Christ would have inevitably committed sin in the context of the original sin. However, theologians who are in favour of Christ's fallen humanity explain the issue in the person and work of Christ himself. Here, I present John Calvin's biblical views on the body of Christ as the vicarious humanity for all of us. With regard to the biblical truth that the Word became flesh without ceasing to be the eternal of God, Calvin describes the paradoxical character of the event in scripture. Although Calvin never supports the fallen nature of Christ at a literal level, he is inclined to accept the view of Christ's fallen nature at the level of interpretation, because Calvin has no hesitation in saying that Christ assumed a mortal body like us. Calvin is in line with the views of Christ's fallen human nature, for he uses the biblical concept of Christ's mortal body and the principle of sanctification in his own body through the Holy Spirit, except in that Calvin denies Christ's assumption of the sinful nature of Adam after the Fall. Calvin's opinions not only provide us with the common biblical ground with which the two theological camps would agree, but also demonstrate that Christ assumed fallen humanity for us. In this article, I will explain how the view of Christ's unfallen humanity has logical errors and how it distorts the integrity of the Gospel. Next, in order to demonstrate how Christ's assumption of fallen humanity accords with the orthodox faith in Reformed theology, I examine Calvin's biblical arguments of Christ's assumption of our true humanity. Then, I explain that without assumption of our mortal body by Christ there is no vicarious humanity of Christ in Calvin's christology. Particularly, in order to understand the original and biblical arguments for the humanity of Christ, I will use a dialectical approach to both the Institutes of Christian Religion (1559) and Calvin's commentaries, as the best way to grasp the essence of Calvin's theology.
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Parageau, Sandrine. "Christ in Anne Conway’s Principia (1690): Metaphysics, Syncretism, and Female Imitatio Christi." Journal of Early Modern Christianity 5, no. 2 (November 27, 2018): 247–65. http://dx.doi.org/10.1515/jemc-2018-0005.
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Abstract This article examines the representation and function of Christ in Anne Conway’s only treatise, The Principles of the Most Ancient and Modern Philosophy, published posthumously in 1690. Christ plays a prominent role in Conway’s philosophical system as he is both a medium between God and the creatures in the ontological hierarchy, and the instrument that will make possible the conversion of Jews and Muslims to the Christian religion. Conway draws upon Quakerism and the Lurianic Kabbalah to build a Christocentric metaphysics that also aims to make sense of pain – Conway’s own physical pain as well as the existence of evil in the world. Finally, the article enquires into Conway’s personal relationship with Christ. As a suffering woman, she might be expected to feel a closer connection with the human Christ, following the example of medieval female mystics, but Conway’s philosophy actually presents a metaphysical, genderless Christ, which can paradoxically be interpreted as a way of reintroducing women into Christianity.
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Tolley, David C. "Aesthetic christology and medical ethics: the status of Christ's gaze in care for the suffering." Scottish Journal of Theology 61, no. 2 (May 2008): 158–72. http://dx.doi.org/10.1017/s0036930608003931.
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AbstractThis article seeks to offer an alternative to traditional understandings of how doctrine can inform the ways that medical professionals and others care for people who suffer. Placing traditional christological reflections in conversation with an aesthetically generated christology, I consider how the beauty of encounter can shape us. First, I consider how encounters in general can shape us, and then I reflect in particular upon how encounters with Christ, as construed by Hans Urs Von Balthasar, can shape us. I suggest that personal encounters shape us by forcing us to cross stories with others and by affecting us at the level of personal desire. Then, I articulate how an encounter with Christ – especially with Christ's questioning, liberating gaze as described by Von Balthasar – can motivate people to approach others with this same gaze. Lastly, I focus upon how caregivers can embody Christ's gaze at the bedside in acknowledgement, intimacy, communion and respectful silence with those who suffer.
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Than, U. Kyaw. "What Mission Is: Our Understanding of Mission as a Factor for Unity or Division." Missiology: An International Review 18, no. 4 (October 1990): 439–48. http://dx.doi.org/10.1177/009182969001800404.
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Drawing on insights from Buddhism and personal experience in Japanese-occupied Burma during World War II, the author brings an understanding of mission to the work of the third person of the Trinity. Faithfulness in mission implies recognition of being enlisted in God's design for the redemption of the world. Christ's ministry on earth was characterized from start to finish by the in-filling of the Holy Spirit. For the church, the eschatological community, mission is the most urgent activity, as history is drawing to a close with the imminent return of Christ. There is also urgent need for the church to express its missionary obedience in unity and not in confusing and scandalous division in the midst of a world, which, though unbelieving, is desperately seeking the way out of its predicament.
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Ployd, Adam. "Pro-Nicene prosopology and the church in Augustine's preaching on John 3:13." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 253–64. http://dx.doi.org/10.1017/s0036930614000106.
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AbstractJohn 3:13 presents a grammatical and theological problem for Augustine. If the only one who ascends to heaven is the one who descended, namely Christ, then what becomes of the Christian life of ascent? To unpack Augustine's solution to this problem, this article explores his use of John 3:13 in his anti-Donatist sermons of 406–7. Here Augustine uses the grammatical method of prosopological exegesis both to identify and to solve the problem of Christ's solo ascent. Prosopology asks of a text, ‘Who is speaking? To whom is he speaking? And about whom is he speaking?’ in order to parse the sometimes ambiguous personae within a dramatic scene. Through this method, Augustine affirms that Christ is indeed speaking about himself alone, but the reflexive subject of Christ includes the church who is his body. The Christian life of ascent to God requires that we become participants in the subject of Christ's ‘I’. Building on the work of ‘New Canon’ Augustine scholarship, I argue that this use of John 3:13 to espouse the unity of the church in the body of Christ is founded upon a pro-Nicene understanding of the revelatory and epistemological role of the Son. The ability of Christ fully to reveal the Father is a central tenet of Latin pro-Nicene refutations of homoian christologies, and this revelation of the Father's Word through Christ's incarnation is accomplished in our union with that Word through his body. Based on this pro-Nicene affirmation of epistemological salvation through Christ, Augustine then uses John 3:13 to condemn the Donatists for damning themselves by separating from the body of Christ. The oneness of the ecclesial body of Christ is predicated upon the oneness of Christ himself because it is into his complex subject that we are incorporated. Separation from that unity is separation from the singular grammatical subject who ascends as Christ to the Father. Thus, Augustine's grammatical practice of prosopological exegesis to solve the problem of John 3:13 connects the pro-Nicene affirmation of Christ's revelation of the Father to an anti-Donatist defence of the necessary unity of the church. This should encourage us to consider further the ways in which pro-Nicene principles help to shape Augustine's vision of the church.
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Steck, Christopher. "Graced Encounters: Liturgy and Ethics from a Balthasarian Perspective." Horizons 30, no. 2 (2003): 255–79. http://dx.doi.org/10.1017/s0360966900000529.
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ABSTRACTThe theological aesthetic framework of Hans Urs von Balthasar can be used to develop a “continuity” model for relating liturgy and the moral life: each supports the Christian's response of faith but in distinctive ways. The fundamental source of Christian faith is the graced encounter with Christ. For Balthasar, this encounter occurs narratively: our stories are invited into Christ's story where we discover a personal God calling us by name. Both liturgy and the moral life mediate the Christian's entrance into this salvific narrative; however, each does so by emphasizing a different aspect of it: liturgy underscores the eschatological fullness of the narrative; the moral life invites us into Christ's story at a point “between the times.” This different eschatological emphasis leads liturgy and the moral life to take on complementary roles in nurturing the Christian's encounter with Christ.
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HILL, JONATHAN. "‘His death belongs to them’: an Edwardsean participatory model of atonement." Religious Studies 54, no. 2 (February 13, 2017): 175–99. http://dx.doi.org/10.1017/s0034412516000457.
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AbstractThe Participatory Model of Atonement (PMA) offers an alternative view of Christian salvation, drawing on Pauline theology. It conceives of sin as a contagion which can usually be escaped only by dying. By ‘participating’ in Christ's death, the believer can escape its effects without having to die. This notion of ‘participation’ is obscure. I consider a possible way of clarifying it using metaphysical ideas taken from Jonathan Edwards. ‘Participation’ might involve becoming similar to Christ through the action of the Holy Spirit, to such a degree that a person might be called identical (in some sense) with Christ.
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Schmidt, Karen. "Christie Hindsʼs personal crusade." Journal of Christian Nursing 14, no. 3 (1997): 19–22. http://dx.doi.org/10.1097/00005217-199714030-00008.
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Sherman, Robert J. "Toward a Trinitarian Theology of the Atonement." Scottish Journal of Theology 52, no. 3 (August 1999): 346–74. http://dx.doi.org/10.1017/s0036930600050250.
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In my work as a theologian educating future pastors and teachers, I am concerned that too many of my students make no greater claim of Christ than that he was a ‘spirit person’, and construe his work as some variation on personal spiritual mentoring. Such reductionistic tendencies in understanding the person and work of Christ clearly owe more to certain iconoclastic voices in academia and current cultural sensibilities than they do classic Christian understandings of God and redemption. Whatever their source, such minimalist views can only weaken the Church's ministry. Fortunately, two other trends may supply helpful resources for a response. First, interest in the doctrine of the Trinity has re-emerged, across the theological spectrum. Similarly, new discussions have emerged around the doctrine of the atonement, such as the explicit feminist critiques of vicarious substitution theories or the promotion of prophetic/political models typical of members of the Jesus Seminar or responses to these and other issues. I propose to address this Christological reductionism by combining these two trends, adopting aspects of some new approaches while critiquing others. In so doing, I am motivated less by the desire to produce theological innovation than to demonstrate the theological integrity and pastoral value of several classic Christian traditions. Specifically, I will offer a constructive theological proposal connecting the Trinity with the rubrics of prophet, priest and king to explain Christ's diverse atoning work.
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Witko, Krzysztof. "U zarania łacińskiego pojęcia osoby (persona). Przyczynek do teologicznego myślenia o osobie." Vox Patrum 64 (December 15, 2015): 517–28. http://dx.doi.org/10.31743/vp.3729.
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The article presents the meaning of the term persona in the Latin literature. The author shows that Boetius’ understanding of this term as individuum or rationalis naturae individua substantia is not sufficient. The author proposes to explore Tertullian’s teaching about the human person. This ancient theologian used the term persona in a Christian sense. Thus he contributed to the development of the Christian vocabulary. We notice that in the Patristic sources there are keys for the theological reflection about the human person in a soteriological aspect; we can better understand the true nature of the human being (or person) in the light of the work of salvation accomplished by Jesus Christ.
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van Vlastuin, Willem. "Personal Renewal between Heidelberg and Westminster." Journal of Reformed Theology 5, no. 1 (2011): 49–67. http://dx.doi.org/10.1163/156973111x562210.
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AbstractThis article deals with the theology of personal renewal in the Heidelberg Catechism and the Westminster Confession. In the first part the theological structures of the Heidelberg Catechism are examined. Characteristic for the Heidelberg Catechism is the Christ-centered structure, the function of the law, and the pessimistic tone about personal renewal in relation to a remaining humiliation. In the second part the differences with the Westminster Confession are made clear. The Westminster is less pessimistic about personal renewal and the covenant structure of this confession gives the framework for a substantializing of the human person. The third and last part of this article pleads for an integration of the Heidelberg Catechism and the Westminster Confession. The Christ-centered structure of the Heidelberg is a strong element in the reformed tradition, while the covenant framework gives an opportunity to do justice to the human person.
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Murphy, Francesca. "Review of Book: Theodrama. Theological Dramatic Theory: III. Dramatis Personae: Persons in Christ." Downside Review 114, no. 395 (April 1996): 154–56. http://dx.doi.org/10.1177/001258069611439506.
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Orton, Robin. "Struggling with christology: Apolinarius of Laodicea and st Gregory of Nyssa." Vox Patrum 68 (December 16, 2018): 243–51. http://dx.doi.org/10.31743/vp.3349.
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The argument in the 380s between Gregory and Apolinarius, as set out Gregory’s Antirrheticus adversus Apolinarium, can be seen as a significant step in the development of the Church’s Christological teaching. Apolinarius’s notion that the eternal Logos took the place of Jesus Christ’s human mind is designed to establish the unity of his person, by providing a basis for the ontic continuity between the Second Person of the Trinity and Christ in his two natures. Commendably, he wants to counter any suggestion of separation between the human and divine natures (“two Christs”), which he sees as inevitably leading to an “adoptionist” view of Christ as a “God-filled man”; that would put Christ on the same level as the Old Testament prophets and could not form the basis of an adequate soteriology. Gregory argues convincingly however that Apolinarius’s “enfleshed mind” Christology would mean that Jesus Christ was not fully human and could not therefore save humankind. But in the face of Apolinarius’s challenge he cannot give an adequate account of Christ’s unity during his earthly career. He remains open to Apolinarius’s charge of a “divisive” Christology by in effect postponing the complete unity until after Christ’s glorification, when his divinity overwhelmed his humanity and removed all his human characteristics, in the same way as the water of the sea overwhelms a drop of vinegar dropped into it. On this basis he has, anachronistically but not unreasonably, been accused of taking a Nestorian view of Christ before his glorification and a monophysite one after it. Both Apolinarius’s stress on the unity of Christ and Gregory’s on the notion that ‘what is not assumed is not healed’ (Nazianzen’s phrase) were essential elements in what emerged seventy years later in the Chalcedonian definition.
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Martínez Bouzas, Francisco. "“lustitia Christi”." Estudio Agustiniano 46, no. 3 (September 6, 2021): 517–59. http://dx.doi.org/10.53111/estagus.v46i3.236.
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En el presente trabajo, previo el esbozo de las dimensiones de lo personal y de lo existencial en la cultura actual, el autor se retrotrae a la Sexta Sesión del Concilio de Trento investigando en qué medida los esquemas mentales personalistas y existencialistas estuvieron presentes, o enmarcarón las ideas, en las discusiones del Decreto de la justificación. En esta primera parte, la investigación se centra en las discusiones e intervenciones de los padres y teólogos en torno al primer proyecto de Decreto (“Cum tuba coeli”). Se analiza el “pensamiento oficial” y las intervenciones de aquellos oradores, especialmente Seripando, partidarios de formulaciones personalistas que tuvieran en cuenta el proceso justificante del hombre existencial de carne y hueso.
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Anderson, Marvin. "John Calvin: Biblical Preacher (1539–1564)." Scottish Journal of Theology 42, no. 2 (May 1989): 167–81. http://dx.doi.org/10.1017/s0036930600056428.
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Calvin is often seen as ‘larger than life’ by his disciples and his enemies. This contention animates a recent article by William Bouwsma, whose forthcoming Oxford monograph is titled,John Calvin: A Sixteenth Century Portrait. One must be cautious in obtruding the historical Calvin over against the theologian, thereby contending that for the Genevan Reformer theological questions were primarily a way of life. For Calvin hisInstitutewas also a response to contemporary theological questions. One such question elicited Calvin's response in 1555 to Laelius Socinus on the merits of Christ. Calvin warns against ‘certain perversely subtle men’ who obscure God's mercy in Christ. Socinus asked whether the death of Christ which won merit for all persons was also meritorious for Christ himself. To set Christ's merit against God's mercy ‘is no less stupid curiosity than their temerity in making such a definition’. Calvin inserted that letter into the 1559Institute. Concurrent with Bouwsma's article, Alister McGrath points to Calvin's response to precise questions raised by thevia modernaschool of theology at Paris under the Scot John Major in which human merit and that of Christ rest on divine good pleasure alone. Calvin's solution is continuous with the voluntarism which he encountered while in Paris.
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McPartlan, Paul. "Who is the Church? Zizioulas and von Balthasar on the Church's Identity." Ecclesiology 4, no. 3 (2008): 271–88. http://dx.doi.org/10.1163/174553108x341260.
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AbstractA renewed primary focus on the person of Christ has enabled some longstanding tensions between Christians, regarding scripture and tradition, the number of the sacraments, the ordained and baptismal priesthoods, and word and sacrament, to be positively addressed in recent decades. John Zizioulas maintains that for these divisions to be properly overcome Christ must be understood as a corporate personality, the Church being his mystical body and not having a hypostasis of its own. In his view, not only does Christ constitute the Church, as theologians would readily agree, but the Church also constitutes Christ, a reciprocal understanding which he recognises as problematic for many. This paper investigates Zizioulas' view, particularly by noting that he never uses the idea of the Church as bride of Christ, an image much invoked by Hans Urs von Balthasar, which tends to a personal understanding of the Church in union with but also distinction from Christ. With many comparative references to Balthasar, the implications of Zizioulas' liturgical understanding that 'the “I” of the Church is Christ' are explored and analysed.
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Beall, Jc. "Christ – A Contradiction: A Defense of Contradictory Christology." Journal of Analytic Theology 7 (July 19, 2019): 400–433. http://dx.doi.org/10.12978/jat.2019-7.090202010411.
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The fundamental problem of Christology (as Richard Cross famously coined it) is the apparent contradiction of Christ as recorded at Chalcedon. Christ is human (with everything entailed thereby) and Christ is divine (with everything entailed thereby). Being divine entails (among many other of God’s properties) being immutable. Being human entails (among many other of our essential properties) being mutable. Were Christ two different persons (viz., a human person, a divine person) there’d be no apparent contradiction. But Chalcedon rules as much out. Were Christ only partly human or only partly divine there’d be no apparent contradiction. But Chalcedon rules as much out. Were the very meaning of ‘mutable’ and/or ‘immutable’ (or other such predicates) other than what they are, there’d be no apparent contradiction. But the meaning is what it is, and changing the meaning of our terms to avoid the apparent contradiction of Christ is an apparent flight from reality.What, in the end, is the explanation of the apparent contradiction of Christ? Theologians and philosophers have long advanced many consistency-seeking answers, all of which increase the metaphysical or semantical complexity of the otherwise strikingly simple but radical core of Christianity’s GodMan. In this paper, I put the simplest explanation on the theological table: namely, Christ appears to be contradictory because Christ is contradictory (i.e., some predicate is both true and false of Christ, and hence some logical contradiction is true of Christ). This explanation may sound complicated to the many who are steeped in the mainstream account of logic according to which logic precludes the possibility of true contradictions. But the mainstream account of logic can and should be rejected. Ridding theology of the dogma of mainstream logic illuminates the simple though striking explanation of the apparent contradiction of Christ — namely, that Christ is a contradictory being. Just as the simplest explanation to the apparent roundness of the earth has earned due acceptance, so too should the simplest explanation of the apparent contradiction of Christ.
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Johnson, Adam J. "The Servant Lord: A Word of Caution Regarding themunus triplexin Karl Barth's Theology and the Church Today." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 159–73. http://dx.doi.org/10.1017/s0036930612000038.
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AbstractContemporary theology exhibits a lively interest in using the traditional doctrine of themunus triplex(the threefold mediatorial office of Christ as prophet, priest and king) to unify our understanding of the person and work of Jesus Christ and ground it in the Old Testament witness. This article explores Karl Barth's contribution to this trend and draws from it a set of reflections for the church today. Scholarly consensus suggests that Barth offers an exceptionally robust development of themunus triplexin shaping the formal structure and material content of his doctrine of reconciliation. In this article I contend that his use of this concept is actually quite superficial in nature. As scholars are wont to point out, Barth incorporates themunus triplexinto eye-catching summary statements throughoutCDIV – but these statements are more ambiguous than they might at first seem. A closer examination of the details of his account of the work of Christ, and particularly his hamartiology, demonstrates that themunus triplexdoes not substantially inform his treatment of these subjects, and that his own unique christological concerns provide the determining influence. While Barth was eager to align his position with that of Reformed orthodoxy, focusing on themunus triplexultimately distracts the reader from his primary concerns. Much the same is true for the church today – when used as a sufficient interpretative device for offering an account of the person and work of Jesus Christ, themunus triplexsuffers the fate of many an artificial schema for biblical interpretation, distracting us from the breadth and depth of the biblical witness by offering an overly tidy, artificially organised account of the material. Nevertheless, when modestly employed, it remains a significant though limited conceptual device for understanding Christ's person and work, which the church should employ in several ways so as to integrate the Old and New Testaments in its proclamation of the Gospel.
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Stein, Murray. "Jungian psychology and the spirit of Protestantism." International Journal of Jungian Studies 3, no. 2 (September 1, 2011): 125–43. http://dx.doi.org/10.1080/19409052.2011.592722.
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While there has been much discussion of Freud's Jewish background and its subtle influences on his manner of thinking and his psychological theory, less has been written about the equally profound and indelible influence of Jung's Protestant Christian background on his psychological opus. This factor stands out especially in his various descriptions, personal and theoretical, of the individuation process. In many instances, they bear a remarkable resemblance to the Christian notion of ‘the imitation of Christ’ (imitatio Christi), with a strong Protestant accent on the solitary individual. As Jung interpreted this well known Christian notion of discipleship and introduced it into his psychological theory of development, he personalized it for himself and at the same time universalized it by interpreting it as an archetypal process. This essay is an initial exploration of the Protestant Christian background underlying several key concepts and attitudes in analytical psychology.
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Uremovic, Danijel. "Two Prosōpa, one Prosōpon; the Christology of Nestorius of Constantinople." Aristos: A biannual journal featuring excellent student works 5, no. 1 (June 2020): 1–13. http://dx.doi.org/10.32613/aristos/2020.5.1.9.
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This paper will outline the controversy of Nestorius versus Cyril concerning the enumeration of persons in the Incarnate Christ. Key terms of the debate will be identified with the aim of establishing their meaning according to Nestorius. It will then be argued that Nestorius of the Bazaar remained committed to the basic tenets of orthodox Christianity as his commitment to true and complete natures (fully God, fully man), a single unified subject (a single Person in Christ), and a mutual use of attributes formed the basis of his Christology, even if their theological reconciliation came short of a complete and perfect synthesis.
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Kruklis, Martin. "Piety and devotion before God in pastoral counselling work relating to the persons touched by crime." Global Journal of Guidance and Counseling in Schools: Current Perspectives 10, no. 2 (August 31, 2020): 79–85. http://dx.doi.org/10.18844/gjgc.v10i2.5312.
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The article focuses on an exegetical analysis of the piety and devotion before God as the main personal qualities of a pastoral counsellor. They are revealed as the basis for making a unity with God while performing the activities of a pastoral counsellor. The article deals with the importance of the piety before God in the development of respectful relationships with peers. The understanding of a new creature in Christ is linked with the ability to build a mutual dedicated relationship between pastoral counsellors and persons under their care. Charity is seen as a service to the least brothers, concluding that in the New Testament everything related to the words poverty and suffering reveals the presence of the Kingdom of God on earth, as well as the fact that any person in our lives can become the least brother of Jesus.
Keywords: Piety and devotion before God, pastoral counselling.
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Russell, Heidi. "From Being to Love: Reconceiving the Trinity in Light of Jean-Luc Marion's Phenomenological Shift." Horizons 41, no. 1 (May 22, 2014): 22–48. http://dx.doi.org/10.1017/hor.2014.3.
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This article uses the work of Jean-Luc Marion, emphasizing his shift from Being to Love as an analogue for God, to make a parallel shift from Person to Love in Trinitarian theology, thereby addressing some of the issues raised by the social trinitarians. The article then focuses on the work of Catherine Mowry LaCugna as particularly congruent with the shift suggested by Marion, but adds to LaCugna's work a conception of the immanent Trinity that is grounded in Marion's phenomenological shift. Conceiving of God as the unoriginate source of Love that is revealed in Word and enacted in Spirit allows one to understand personhood and community, not in and through the relationships between the Trinitarian Persons, but in and through Love incarnate in the human person of Jesus Christ, and Love enacted in the Spirit present in the community, forming it into the Body of Christ.
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Crisp, Oliver D. "Shedding the theanthropic person of Christ." Scottish Journal of Theology 59, no. 3 (July 25, 2006): 327–50. http://dx.doi.org/10.1017/s0036930606002304.
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The Dogmatic Theology of the nineteenth-century divine William Shedd has received little attention in the literature. Yet it contains a number of theologically interesting arguments. This article sets forth what Shedd has to say on the doctrine of the theanthropic person of Christ. I show that his doctrine of the person of Christ represents one important Chalcedonian stream of Christology, which, in Shedd's estimation, is intimately connected to two overarching themes in his dogmatics, namely, traducianism and Augustinian realism. His commitment to these two doctrines in his theological anthropology has important and unexpected implications for his Christology. Although the conclusion is that Shedd's doctrine of the person of Christ suffers from several serious problems, it represents an important contribution to systematic theology, which has more than historical interest.
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Crisp, Oliver D. "Book Review: The Person of Christ." Theology 110, no. 853 (January 2007): 45–46. http://dx.doi.org/10.1177/0040571x0711085310.
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Miell, David K. "Barth on Persons in Relationship: A Case for Further Reflection?" Scottish Journal of Theology 42, no. 4 (November 1989): 541–55. http://dx.doi.org/10.1017/s0036930600039983.
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In III, 2 of the Church Dogmatics, Barth develops the analogy of relations revealed in Jesus Christ to obtain between three levels or ‘planes’ of persons in relationship. These are (i) within the Triune God as the eternal relation between the Father and the Son; (ii) between God and man as the free election by God that man should be his covenant partner; (iii) between human persons as the basic form of humanity. The single factor which constitutes this analogy, the one thing which is similar in spite of all the great dissimilarity between God and man, the indestructible imago Dei, is the concept of personal relationship, the dyad, the I-Thou encounter. This theme of personal relationship is central not only in its location within the Church Dogmatics but perhaps throughout Barth's theology.
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MacGregor, Kirk R. "Constructing a Bernard-Hubmaier Trinitarian Model of Prevenient Grace." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (September 30, 2019): 68–88. http://dx.doi.org/10.1177/1063851219878701.
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This article constructs a Trinitarian model of prevenient grace based on the insights of Bernard of Clairvaux and Balthasar Hubmaier. Accordingly, the three persons of the Trinity play roles in prevenient grace’s calling, convicting, illuminating, and enabling aspects. The model proposes that the Holy Spirit serves for all persons as the functional equivalent of a good cognitive faculty lost to humanity in the Fall. Hence, the Spirit suggests to each person that they enter into spiritual marriage with Christ and suggests good thoughts to unbelievers and believers alike. Without the Spirit, no one could be saved or do anything good.