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Relevant bibliographies by topics / Incarnation

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Academic literature on the topic 'Incarnation'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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Journal articles on the topic "Incarnation"

1

Vivian, Tim. "The Unfamiliar Lord: A Meditation on Four Christ Poems by Rowan Williams." Anglican Theological Review 99, no. 3 (2017): 479–98. http://dx.doi.org/10.1177/000332861709900304.

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With the four poems discussed in this essay, Rowan Williams brings us deep into a land of both likeness and unlikeness. These thoroughly incarnational poems are not besotted with the baby Jesus, but rather turn our attention to ourselves as incarnated beings, as incarnations of the incarnation. What trepidations does the incarnation bring with it? What responsibilities does it ask of us, require of us? With beauty of language and intrepidness of speech, Williams has put into verse profound theological, soteriological, and anthropological considerations. By doing so, he considerably widens our normal theological pathway into a sturdy trail (though not a paved avenue). Williams invites us to walk with him, poetry's walking stick in hand, as we together explore the vast, known, and mysterious beauties of our incarnated earth, our incarnated Lord familiar and unfamiliar, our incarnated lives.

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Okwuosa, Lawrence Nwachukwu, Chinyere Theresa Nwaoga, and Favour C. Uroko. "A Critique of John Hick’s Multiple Incarnation: Theology and Christian Approach to Religious Dialogue." Mediterranean Journal of Social Sciences 8, no. 5 (2017): 159–67. http://dx.doi.org/10.1515/mjss-2017-0034.

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Abstract The question of Christ’s divine nature is one issue that has caused ripples among the religions of the world. While it is the ground of Christian beliefs and explained as the doctrine of the divine incarnation of God’s only Son into the world, for some people it is faith taken too far. As intellectual ink is being spilt on Christ’s divine incarnation, John Hick, a theologian of great repute, argues of a multiple metaphorical incarnations that include Jesus Christ and other prophetic voices in the religious circle. This has heightened the question and the need to investigate this theological issue. Hence, this paper aims at not only denying the possibility of multiple incarnations, which would distort the entire Christian teaching but also demonstrates how Christ’s incarnation is a witnessed non-metaphoric belief. For this purpose, the paper adopts descriptive phenomenology in its methodology.

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Leftow, Brian. "Anselm on the Necessity of the Incarnation." Religious Studies 31, no. 2 (1995): 167–85. http://dx.doi.org/10.1017/s0034412500023477.

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Anselm's Cur Deus Homo argues that only by the Incarnation can God save humanity. This seems to sit ill with the claim that God is omnipotent and absolutely free, for this entails that God could save humanity in other ways. I show that features of Anselm's concept of God and treatment of necessity make the claim that the Incarnation is a necessary means of salvation problematic. I then show that for Anselm, all conditions which make the Incarnation necessary for human salvation stem from God's nature and prior choices. If so, the Incarnation's necessity restricts neither God's freedom nor His power. For that the Incarnation is necessary given God's actual choices does not entail that it would have been necessary had God made other choices, or that God could not have made choices which would have made the Incarnation non-necessary.

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Sayles, Guy. "Preaching incarnation, incarnational preaching: The witness of limitation." Review & Expositor 114, no. 2 (2017): 220–25. http://dx.doi.org/10.1177/0034637317702118.

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Preaching the incarnation entails acknowledging and exploring the implications of bodily existence. Such preaching affirms that embodied life calls for ethical concern and reflection. The body is not, for Christian faith, merely a container for a “soul”; instead, the body is essential to, and constitutive of, human personhood. The doctrine of incarnation says that divinity became known in humanity, including the singular and limited bodily life of Jesus. Incarnational preaching is confident that human limitations are a crucible of revelation.

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Gough, Tim. "Has ‘the incarnational model’ been a Theologically Helpful Influence on Modern Youth Ministry?" Journal of Youth and Theology 18, no. 2 (2019): 135–63. http://dx.doi.org/10.1163/24055093-01802001.

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The ‘incarnational’ theological perspective has had a significant influence upon models of youth ministry since the 1940s. It became a compelling force in the 1990s through the work of prolific voices like Pete Ward in the UK and Dean Borgman in America. More recently it has received renewed focus with a new interpretation offered by Dr. Andrew Root. This is a question of the theological appropriation of the Incarnation, and why we might speak of incarnational youth ministry but not Trinitarian, atoning, or creational youth ministry. If fidelity to the orthodox doctrine of the incarnation is a measure of the appropriateness of using the word ‘incarnational’ as a praxis, then these approaches come up short. Although many ‘incarnational’ practices should be retained, holding to the term has lasting theological complications.

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Batt, J. Daniel. "Do This in Remembrance of Me." Renascence 73, no. 3 (2021): 161–70. http://dx.doi.org/10.5840/renascence202173313.

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Written 136 years apart, Melville’s Moby Dick and Morrison’s Beloved explore the scriptural tension between the material and spiritual. Against two different American landscapes, each work explores incarnation as both manifestations of the divine and the Word given flesh—two uniquely separate functions. Throughout the stages of Queequeg’s and Baby Suggs life, and other characters, as well, the stages of archetypal incarnation are expressed amongst two distinct populations, similar first in their need for incarnated divinity. Ultimately, these incarnations ask us to see the divine in our physical bodies, now—new bodies for new Words.

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Korb, Samuel. "Whole God and whole man: Deification as incarnation in Maximus the Confessor." Scottish Journal of Theology 75, no. 4 (2022): 308–18. http://dx.doi.org/10.1017/s003693062200059x.

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AbstractMaximus the Confessor says that the Word of God wills to be embodied always and in all things. Against many who wish to render this ‘universal incarnation’ metaphorical, I attempt a literal reading. When Maximus speaks of the Word's universal incarnation, he refers to the deification of human beings, which constitutes a single reality with the Word's incarnation. For Maximus, deification perfectly realises and completes the very logic of the Word's incarnational descent: just as God became whole man while remaining whole God, human beings will become whole God while remaining wholly human. Herein all things become enhypostasised into the Word – rendered one by grace with Christ himself, through his humanity – and so the Word becomes embodied in all things.

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Viacheslav, V. Lytvynenko. "THE METAPHORS OF MOTION IN ATHANASIUS' ACCOUNT OF IDOLATRY." After Constantine: Stories from the Late Antique and Early Byzantine Era, no. 3 (May 31, 2023): 22–34. https://doi.org/10.5281/zenodo.8158255.

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This study focuses on Athanasius’ account of idolatry in his double treatise Contra Gentes and DeIncarnatione Verbi. It seeks to show the importance of this topic within Athanasius’ theological framework by drawing the links with creation, fall, and incarnation as the central themes of this writing. The author suggests that a helpful way to identify such links is by looking into Athanasius’use of metaphors of motion. Therefore, the bulk of the article examines the way in which these metaphors are used to explain the origin of idolatry and the solution to the problem of pagan worshiping Contra Gentes, and it also explores the key role of the incarnation in De Incarnatione. The author argues that Athanasius’ description of humanity’s movement to God by means of the soul, creation, and Scriptures in Contra Gentes is best understood as stressing the effectiveness of the incarnation in DeIncarnatione rather than as standing in tension or contradicting it.

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Cabezón, José Ignacio. "Incarnation." Faith and Philosophy 16, no. 4 (1999): 449–71. http://dx.doi.org/10.5840/faithphil199916444.

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Shanley, John Patrick. "Incarnation." Ecumenica 7, no. 1-2 (2014): 25–27. http://dx.doi.org/10.5325/ecumenica.7.1-2.0025.

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Dissertations / Theses on the topic "Incarnation"

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Bartel, Timothy W. "Trinity and incarnation." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334935.

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Samms, Daniel Christopher. "Incarnation and the nature of miracle Thomas Forsyth Torrance's view of the Incarnation /." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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Diller, Kevin Scott. "Timelessness, relationality and the incarnation." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Lorber, Jean-Luc. "La poetique de l'incarnation proposition de lecture theologique." Université Marc Bloch (Strasbourg) (1971-2008), 1997. http://www.theses.fr/1997STR20034.

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Ce travail propose une lecture theologique de trois grandes oeuvres poetiques, avec en filigrane la notion d'incarnation. Entendue sous le sens global d'experience poetique, l'incarnation est d'abord etudiee a partir des orientations fondatrices de charles baudelaire. C'est avec baudelaire, en effet, que l'on comprend qu'un poete moderne s'incarne avec l'aide du christianisme et contre lui. Fidele a ces intuitions, yves bonnefoy attribue a la poesie le caractere de "verite de parole", la poesie faisant naitre a ce qui est, dans une lumiere d'incarnation. Or, si ce poete semble privilegier dans le christianisme les mots et les images ayant fraye avec le neoplatonisme et surtout le plotinisme, il parait vouloir ignorer l'univers proprement biblique. Le poete moderne hesite-t-il a faire son fruit d'une parole revelee ? craindrait-il d'y perdre plus que d'y gagner ? c'est en ce sens que jean grosjean affirme sa singularite, en choisissant d'engager son oeuvre dans le principe d'une incarnation biblique. La parole recoit le nom de "messie" et, de meme que le messie est fils parce que parole ou "langage", tout homme est appele a naitre du langage comme disciple, dans l'aujourd'hui du temps. Tout en soulevant le probleme de l'institution ecclesiale dont il parait contester la tutelle, jean grosjean assimile la demarche poetique a un cheminement d'adhesion pascale. Somme toute, une telle recherche, dans son ensemble, ne peut pas laisser indifferent et, a condition de savoir trouver une nourriture dans l'experience poetique, le theologien peut en tirer une certitude, celle du devoir d'incarnation, pour decouvrir que la finitude meme d'une oeuvre permet de mieux aimer. En allant ainsi vers l'autre, et en risquant sa propre parole dans une demarche d'incarnation, le theologien peut alors ouvrir au poete la voie de l'esperance<br>This work puts forward a theological reading of three great works of poetry shot with steeped in the notion of incarnation. Subsumed under a global sense of poetic experiment, the study of the incarnation begins with the founding insights of charles baudelaire. Indeed, it is with baudelaire that one sees how a modern poet may become incarnate both with the help of christianity and against it. Faithful to these intuitions, yves bonnefoy attributes to poetry the character of "verite de parole", poetry giving birth to ce qui est (that which is), in a light of incarnation. However, by seeming to privilege within christianity words and images associated with neoplatonism and even more with plotinism, this poet appears willing to ignore the properly biblical universe. Does the modern poet hesitate to cull fruit of a revealed word ? does he fear to lose more than he gains ? it is in this way that jean grosjean asserts his individuality, through choosing to commit his work to the principle of a biblical incarnation. The word is named "messiah" and just as the messiah is son because he is work, or "language", so every man is called, here and now, to be born as disciple through language. While raising the problem of the ecclesial institution whose support he appears to challenge, jean grosjean assimilates the poetic stance to a pathway of pascal adherence. All in all, such a project taken in its entirety cannot result in indifference and providing he can find nourishment in the poetic experience, the theologian can draw from it the certainty of the duty of incarnation, to discover that the very finitness of a work can facilitate love. In thus going towards the other and in risking his own word in a movement towards incarnation, the theologian can then open to the poet the way of hope

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Kharitonova, Natalia. "Incarnation as a challenge to foundationalism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Privette, Jeffrey S. "Constructive realism, incarnation & experience of God." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/27216.

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This dissertation works at the borderlands of philosophy and theology. It represents an attempt to think theologically about epistemology and ecclesiology, both within the context of the realism/antirealism debate and with sustained reference to the logic of the Incarnation. PART I (The Ethics of Experience) and PART II (The Epistemology of Experience) deal with the role of language and interpretation in experience generally, as well as with some of the curious philosophical problems that foreshadows. I acknowledge that experience is largely a function of language, that there is, owing to one’s past, one’s present context, and one’s embodied existence in the world, interpretation in experience, not only discovery but creation as well. It is not possible to escape the limitations of flesh and finitude. But thinking incarnationally throughout, I explore the extent to which experience of God is, providentially, both incarnate and decisively shaped by the Incarnation; experience (of God) is not only in the flesh and concerned with the flesh, but also indissolubly related to the flesh of God in Christ. In PART III (The Ecclesiology of Experience) I unpack the logic of the Incarnation within the context of the life of incarnate Christian community, and so consider the complex relation of Christian language and language-related activities to Christian experience. How do the ecclesial practices of prayer, proclamation and eucharist affect (and effect) Christian experiences of God, and how, further, does sharing interpretive burdens prevent experience from becoming private or incommunicable? To what extent is Christian experience a function of the language and concepts of Christian community? In what way(s) does Christian experience depend for its possibility and intelligibility on the community’s gospel, enacted and embodied in the community’s worship, catechesis, and practice? In what sense is it true, Christianly speaking, that to experience is to embody and to embody is to experience? How does Christian experience shape the community’s identity and sustain its worship and witness? Thus, naturally, the ecclesial community shifts from the background to the foreground, and the vital function it performs in distilling Christian concepts, developing interpretive aptitudes, and nurturing Christian experience is outlined.

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Jedwab, Joseph. "The metaphysics of the Trinity and Incarnation." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491256.

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The doctrine of the Trinity says there's one God and three divine Persons. The doctrine of the Incarnation says one Person who has the divine Nature assumes a human Nature. I focus on the subject problems: how many subjects are there? If, in the I Trinity, there's one subject (i.e. God), how are'therethree'divine Persons? But if there are three subjects (i.e. fhe divine Persons), how's there one God? If, in the Incarnation, one subject (i.e. the Son) assumes a distinct human soul and body and so a distinct subject, how's there one Person? But if one subject doesn't assume a distinct subject, how are there two Natures?

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Wood, Jordan Daniel. "That Creation is Incarnation in Maximus Confessor." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108259.

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Thesis advisor: Boyd T. Coolman<br>This dissertation argues that Maximus Confessor conceives the logic of creation from nothing as the logic of the divine Word’s historical Incarnation. It first studies the peculiar features of Maximus’s Neochalcedonian christology in order to understand what he means by “Incarnation” (Chapter 1). It then discovers this same logic operative in Maximus’s protology (Chapter 2) and eschatology (Chapter 3). I therefore conclude that Maximus’s declaration, “The Word of God, very God, wills that the mystery of his Incarnation be actualized always and in all things” (Amb 7.22), ought to be interpreted literally<br>Thesis (PhD) — Boston College, 2018<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

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Clay, William Rudy Paul. "Incarnation for soprano duo and chamber ensemble /." Diss., UMK access, 2008.

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Thesis (M.M.)--Conservatory of Music and Dance. University of Missouri--Kansas City, 2008.<br>"A thesis in music composition." Advisor: Paul Rudy. Typescript. Vita. Title from "catalog record" of the print edition Description based on contents viewed Apr. 14, 2009 Online version of the print edition.

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Spencer, Archie J. "Influences on Origen's doctrine of the incarnation." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Books on the topic "Incarnation"

1

McCreesh, Paul. Incarnation. Signum Records, 2013.

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Easterman, Daniel. Incarnation. BCA, 1998.

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M, Olivetti Marco, ed. Incarnation. CEDAM, 1999.

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Easterman, Daniel. Incarnation. HarperCollins, 1998.

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Calaferte, Louis. L' incarnation. Denoël, 1987.

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Athanasius. On the Incarnation: The treatise De incarnatione Verbi Dei. St. Vladimir's Orthodox Theological Seminary, 1989.

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Athanasius. On the incarnation: The treatise De incarnatione Verbi Dei. St. Vladimir's Seminary Press, 1998.

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Pesquès, Nicolas. Incarnation le simple. Editions du Limon, 1991.

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Harris, Max. Theater and Incarnation. Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-09697-8.

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Nwankwo, Arthur Agwuncha. Incarnation of hope. Fourth Dimension Pub. Co., 1993.

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Book chapters on the topic "Incarnation"

1

Burns, Charlene P. E. "Incarnation." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_327.

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Tedesco, Salvatore. "Incarnation." In Lecture Notes in Morphogenesis. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51324-5_62.

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Webster, John. "Incarnation." In The Blackwell Companion to Modern Theology. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch13.

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Lorenz, James. "Incarnation." In The Theological Power of Film. Routledge, 2024. http://dx.doi.org/10.4324/9781003451853-10.

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Burns, Charlene P. E. "Incarnation." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_327.

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Pilard, Nathalie, Fredrica R. Halligan, Paul Larson, et al. "Incarnation." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_327.

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Grozdanov, Zoran. "IncarNation." In Balkan Contextual Theology. Routledge, 2022. http://dx.doi.org/10.4324/9781003157915-6.

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Visala, Aku. "Incarnation." In Encyclopedia of Sciences and Religions. Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1575.

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Bartra, Roger. "Incarnation." In Palgrave Historical Studies in Witchcraft and Magic. Springer Nature Switzerland, 2024. https://doi.org/10.1007/978-3-031-74943-8_4.

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Eaton, Matthew. "Deep Incarnation." In Incarnate Earth. Routledge, 2023. http://dx.doi.org/10.4324/9781003287346-2.

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Conference papers on the topic "Incarnation"

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Jiang, Ziyi, Jingwei Zhang, Shiyan Chen, Jiahui Huang, and Li Zhao. "Incarnation-Mediated: Cognitive Measurement of Virtual Scenes and Analysis of Complex Active Adaptive Behaviors in Realistic Scenography." In 2024 IEEE 24th International Conference on Software Quality, Reliability, and Security Companion (QRS-C). IEEE, 2024. http://dx.doi.org/10.1109/qrs-c63300.2024.00154.

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hui, Peng Shao. "The Metamorphic Motif in Indian Myths and its Ethnic Culture." In XII Congress of the ICLA. Georgian Comparative Literature Association, 2025. https://doi.org/10.62119/icla.3.8952.

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Metamorphosis, which refers to the metamorphosis and alteration of diverse objects, is a common motif throughout world mythology. Humans, gods, demons, animals, as well as plants and inanimate objects, can turn into each other in Indian myths, expressing the imaginative and majestic manner of Indian myths. In this study, we will quickly outline the metamorphic motifs in Indian myths and explore the causes behind the metamorphic motifs, particularly the effect of Indian ethnic culture on the metamorphic motifs. There are three sorts of metamorphic motifs in Indian myths: reincarnation, deity incarnation, and general transformation, all of which have distinct Indian national cultural overtones. Correspondingly, the creation of Indian mythological metamorphosis stories is affected by India's distinct culture. The ancient Indian notion of reincarnation gave rise to a soul metamorphosis in the style of reincarnation, in which the soul is reincarnated into a different form from its previous life. The theory of “the unity of Brahma and Atman” provides intellectual validity for the deity incarnation. The realistic impetus behind the myth of the incarnation of Indian deities and the incorporation of deities like Vishnu with deities from other civilizations was the need to achieve cultural integration. In this way, the deities from other cultures were transformed into incarnations of Indian deities. The metamorphic motifs bear the imprint of India's cultural identity, and it is through them that the cultural community of the Indian nation has been created.

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Hasegawa, Tetsuo, Kenta Cho, Fumihiro Kumeno, Shin Nakajima, Akihiko Ohsuga, and Shinichi Honiden. "Interoperability for mobile agents by incarnation agents." In the second international joint conference. ACM Press, 2003. http://dx.doi.org/10.1145/860575.860768.

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Lelievre, Stéphane. "Johannes Kreisler, ou l’impossible incarnation du musicien idéal." In Figure(s) du musicien. Corps, gestes, instruments en texte. Fabula, 2016. http://dx.doi.org/10.58282/colloques.4067.

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Krankowski, A., L. Blaszkiewicz, K. Otmianowska-Mazur, M. Soida, H. Rothkaehl, and B. Atamaniuk. "POLFAR - Polish incarnation of the LOFAR. Scientific objectives and system realization." In 2014 20th International Conference on Microwaves, Radar, and Wireless Communications (MIKON). IEEE, 2014. http://dx.doi.org/10.1109/mikon.2014.6899926.

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Popova, G. S., and K. F. Pavlova. "The tree of the world aal luuk mas in a modern incarnation." In ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ. НИЦ «Л-Журнал», 2018. http://dx.doi.org/10.18411/lj-11-2018-113.

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Basille, Anthony, Élise Lavoué, and Audrey Serna. "Présence et incarnation dans les jeux sérieux : Une revue de la littérature." In IHM '23: 34th International Francophone Conference on Human-Computer Interaction. ACM, 2023. http://dx.doi.org/10.1145/3583961.3583982.

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Shim, Jeong Yon. "Stem Cell like Incarnation Self Repairing System in the IoT Intelligent Network." In 2021 IEEE Region 10 Symposium (TENSYMP). IEEE, 2021. http://dx.doi.org/10.1109/tensymp52854.2021.9550824.

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Shim, Jeong Yon. "Stem Cell like Incarnation Self Repairing System in the IoT Intelligent Network." In 2021 IEEE Region 10 Symposium (TENSYMP). IEEE, 2021. http://dx.doi.org/10.1109/tensymp52854.2021.9550824.

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Shim, Jeong Yon. "Adaptive Self Type Changing Strategy of Incarnation for Maintaining Optimal Intelligent Information System." In Third International Conference on Natural Computation (ICNC 2007). IEEE, 2007. http://dx.doi.org/10.1109/icnc.2007.163.

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Reports on the topic "Incarnation"

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Maydykovskiy, Igor. Consciousness as a new form of the matter’s state. Intellectual Archive, 2021. http://dx.doi.org/10.32370/iaj.2555.

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The article discusses the physical model of the implicative form of Consciousness in the form of a holographic wave matrix, for which the material basis is directly the phase environment that fills the entire Space. It is shown that a similar form of Consciousness that exists outside the human brain can be represented as a kind of software shell that controls all forms of matter by implementing a fractal cyclic iterative algorithm. The condition for the completion of each iterative cycle at each scale level is the observance of the laws of symmetry that ensure the survival of the object in the process of copying-incarnation.

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Maydykovskiy, Igor, and Petras Užpelkis. The Physical Essence of Time. Intellectual Archive, 2020. http://dx.doi.org/10.32370/iaj.2450.

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The article considers the model of the space-frequency-time continuum, according to which the physical essence of Time is manifested as a fraction of electromagnetic energy spent on updating a material object in a cyclic process of copying-incarnation. For all structural levels of physical reality, the value of this fraction is a fundamental constant, which can be represented as the tangent of the loss angle, or expressed in radians, as the angle of inclination of the evolutionary spiral, which characterizes the rate of change of states or the duration of events and processes. The value of this constant can be calculated, and its value turns out to be identically equals to the square of the fine structure Constant (α2). The description of the method for identifying a new constant allows us to present the formula of Scientific Discovery as the Physical Essence of Time.

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