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Relevant bibliographies by topics / Jesus Christ Jesus Christ Augustine, Christologie

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Academic literature on the topic 'Jesus Christ Jesus Christ Augustine, Christologie'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Jesus Christ Jesus Christ Augustine, Christologie"

1

Elia, Matthew. "Slave Christologies: Augustine and the Enduring Trouble with the “Form of a Slave” (Phil 2:5–7)." Interpretation: A Journal of Bible and Theology 75, no. 1 (2020): 19–32. http://dx.doi.org/10.1177/0020964320961668.

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This essay finds in the thought of Augustine of Hippo a key moment in the development of a strand of the Western theological tradition I will call slave Christologies: theological accounts of the person and work of Jesus Christ that, drawing from the Philippians hymn (Phil 2:5–11), symbolically identify his body with the body of the enslaved, and in so doing, weave the order of slaveholding into the texture of Christian thought. I approach the political and theological implications of this tradition under the pressure of a twofold haunting: of the perennial, if hard to specify, interplay betwe

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Van der Westhuizen, Henco. "“God the Revealed: Christology” Michael Welker’s response to Dietrich Bonhoeffer’s question." STJ | Stellenbosch Theological Journal 1, no. 2 (2016): 711. http://dx.doi.org/10.17570/stj.2015.v1n2.a34.

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Almost twenty years after the publication of the German Systematic Theologian Michael Welker’s celebrated <em>Gottes Geist: Theologie des Heiligen Geistes,</em> comes his awaited <em>Gottes Offenbarung. Christologie.</em> In the light of this publication, recently translated by Douglas W. Stott into <em>God the Revealed: Christology,</em> the article attempts to analyse his theology of Jesus Christ. This theology has developed over the last decades out of his theology of the Holy Spirit. In the first part it will be shown how his theology of Jesus Christ can

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Sumner, Darren O. "Fallenness and anhypostasis: a way forward in the debate over Christ's humanity." Scottish Journal of Theology 67, no. 2 (2014): 195–212. http://dx.doi.org/10.1017/s0036930614000064.

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AbstractThe doctrine of the incarnation suggests that Christ is necessarily like us in some respects, and also unlike us in others. One long-standing debate in modern christology concerns whether Jesus’ human nature ought to be regarded as ‘fallen’ – as conditioned by the effects of the Fall – despite the fact that he himself remained without sin (Heb 4:15). Is fallenness a condition which is necessary in order for Christ to sympathise with human beings, to represent them, and so to reconcile them to God? Is fallenness logically separable from sinfulness? Recent literature has suggested an inc

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4

Szram, Mariusz. "Pełna natura ludzka Chrystusa w świetle Orygenesowskiej koncepcji człowieka." Vox Patrum 38 (December 31, 2000): 107–20. http://dx.doi.org/10.31743/vp.7233.

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Origene (185-253/4) fut le premier parmi les theologiens du debut de la chretiente gui entreprit de faire une synthese de l'enseignement sur la plenitude humaine de Jesus-Christ, sur la structure de sa nature humaine et de ses fonctions. C'etait un evenement dans le milieu alexandrin, attache plutut a la contemplation de la divinite du Christ et au modele de christologie venant d'en haut. En esquissant l'enseignement d'Origene sur la plenitude de la nature humaine de Jesus, unie etroitement avec sa nature divine, l'article fait relever le fondamental modele trichotomique d'anthropologie (espri

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Caparas, Radni. "The Christological hermeneutics of Augustine in Benedict XVI’s Mind." Mayéutica 46, no. 101 (2020): 55–110. http://dx.doi.org/10.5840/mayeutica2020461014.

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This article attempts to explore the Christological hermeneutics of Augustine in Benedict XVI’s method of reading Christ. The study is divided into three parts. The first part explores the Christological issues and methods since Vatican II. The proliferation of the Christological hermeneutics ignited the Church (Dei Verbum and Pontifical Biblical Commission) to set some guidelines and controls in order to pave the way to a better quest for the real Jesus. Within this context, Benedict XVI proposed a Christological hermeneutics which present a convincing figure of the real Jesus of Nazareth. Th

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Theißen, Henning. "Der irdische Jesus und die Praxisbedeutung der Christologie." Evangelische Theologie 77, no. 3 (2017): 228–41. http://dx.doi.org/10.14315/evth-2017-0308.

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Abstract As ›high Christology‹ often appears incompatible with church practice, the present essay analyses the most prominent Christological concepts promulgated since H. S. Reimarus under the keywords of the ›historical Jesus‹ (D. F. Strauß), the ›kerygmatic Christ‹ (M. Kähler) and, most recently, the ›earthly Jesus‹ (J. Schröter), all promising to give orientation for the entirety of theological subjects and church practice (I.). In combination with theories of memory (as proposed by J. Assmann), especially the ›earthly Jesus‹ seems to be influential today but, in view of the problems of ›p

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Bouwman, Kitty. "The Influence of Mother Wisdom on Augustine." Open Theology 7, no. 1 (2021): 238–47. http://dx.doi.org/10.1515/opth-2020-0155.

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Abstract The Book of Ben Sira was popular in the early Christian church and influenced the Church Father Augustine (354–430). He adopts the person of Wisdom as a divine mother and adapts her within the context of the early Christian church. He links to Mother Wisdom a wisdom theology, in which Jesus is her envoy. Augustine describes Mother Wisdom as an eternal nourishing divine mother. She has a permanent revelatory status by continuously giving life-giving power, which she mediates through Jesus of Nazareth. He presents her grace which she has prepared for the competentes (the candidates for

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French, Blaire A. "The Completion of King Saul in Acts." Journal for the Study of the New Testament 40, no. 4 (2018): 424–33. http://dx.doi.org/10.1177/0142064x18767079.

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The thesis of this article is that Acts’ account of Paul is intended to subsume and revise the story of King Saul to show that spiritual transformation is only possible after Jesus. This objective is achieved by three means: Paul’s name change from Saul to Paul (Acts 13.9), an allusion to a doublet in Samuel (1 Sam. 24 and 26; cf. Acts 9, 22, 26) and the narrative’s treatment of Saul’s reign (Acts 13.21-22). King Saul in the book of Acts, contrary to the predominant view (Augustine; S. Chapman; R. Pervo), does not prefigure the rejection of Jesus but serves as a crucial illustration of the lim

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Silva, Álvaro. "O’ Collins, Gerald, The Beauty of Jesus Christ: Filling Out a Scheme of St. Augustine." Mayéutica 46, no. 101 (2020): 241–42. http://dx.doi.org/10.5840/mayeutica20204610119.

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Neto, José Teixeira. "Mestre Eckhart e Santo Agostinho: a bem-aventurança (beatitudo) consiste em um ato do intelecto ou da vontade?" Civitas Augustiniana 8, no. 1 (2019): 77–100. http://dx.doi.org/10.21747/civitas/8a5.

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In Chapter XVII of the Commentary on the Gospel of John, Eckhart comments on John 17, 3: «Now this is eternal life: may they know you, the only true God, and the one you sent, Jesus Christ». The comment begins like this: «If the beatitude consists of an act of the intellect or the will, it is an old question. From the words above [from the Gospel of John] it seems that it consists essentially of knowledge and intellect». To make his position clear, Eckhart cites some texts by Augustine, for example: De moribus Ecclesiae; Retracticiones; De beata vitaand De Trinitate. In our work, we intend to

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Dissertations / Theses on the topic "Jesus Christ Jesus Christ Augustine, Christologie"

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Press, Michael. "Jesus und der Geist : Grundlagen einer Geist-Christologie /." Neukirchen-Vluyn : Neukirchener, 2001. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009521299&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Cifrak, Mario. "Die Beziehung zwischen Jesus und Gott nach den Petrusreden der Apostelgeschichte : ein exegetischer Beitrag zur Christologie der Apostelgeschichte /." Würzburg : Echter, 2003. http://catalogue.bnf.fr/ark:/12148/cb411798191.

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Sosna, Werner. "Die Selbstmitteilung Gottes in Jesus Christus : Grundlagen und dogmatische Explikation der Christologie Herman Schells /." Paderborn : F. Schöningh, 1991. http://catalogue.bnf.fr/ark:/12148/cb35712772r.

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Texte remanié de: Diss.--Theologische Fakultät--Paderborn, 1990. Titre de soutenance : Die Selbstmitteilung Gottes in Jesus Christus : religionsphilosophischer Zugang, trinitätstheologische Grundlagen und dogmatische Explikation der Christologie Herman Schells.<br>Bibliogr. p. 305-319.

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Büttner, Gerhard. ""Jesus hilft!" : Untersuchungen zur Christologie von Schülerinnen und Schülern /." Stuttgart : Calwer Verlag, 2002. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009779203&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Budi, Kleden Paulus. "Christologie in Fragmenten : die Rede von Jesus Christus im Spannungsfeld von Hoffnungs- und Leidensgeschichte bei Johann Baptist Metz /." Münster : Lit, 2001. http://catalogue.bnf.fr/ark:/12148/cb38881303m.

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Häußer, Detlef. "Christusbekenntnis und Jesusüberlieferung bei Paulus /." Tübingen : Mohr Siebeck, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2820309&prov=M&dok_var=1&dok_ext=htm.

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Feucht, Alexa. "Licht und Herrlichkeit : dogmatische Studien zur Darstellung des Herrn /." Paderborn ;München ;Wien ;Zürich : Schöningh, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2649411&prov=M&dok_var=1&dok_ext=htm.

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Baker, Kimberly F. "Augustine on action, contemplation, and their meeting point in Christ." 2007. http://etd.nd.edu.lib-proxy.nd.edu/ETD-db/theses/available/etd-12142007-152038/.

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Tuckey, Ethel Caroline. "An ethical investigation of the teaching and practice of moral formation at St Augustine College, the College of the Transfiguration and the South African Theological Seminary." Thesis, 2015. http://hdl.handle.net/10500/20103.

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This research investigates the teaching and practice of moral formation at three theological education institutions in South Africa. The theological institutions, while acknowledging moral formation in their aims and teaching ethical theory, have difficulty developing and implementing a moral formation programme. Among the reasons for this are the complex nature of moral formation and the numerous and wide ranging expectations placed on the institutions. In this research, morality is described in terms of relationship with God, with self, with others in the Church and society and with the env

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Slaymaker, Peter James Victor. "Augustine and the Trinity vision in the Vita Sancti Augustini Imaginibus Adornata." Thesis, 2013. http://hdl.handle.net/1805/3886.

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Books on the topic "Jesus Christ Jesus Christ Augustine, Christologie"

1

Jesus, Christ & Savior. M. Glazier, 1987.

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Mackintosh, H. R. Person of Jesus Christ. T. & T. Clark Publishers, 2000.

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Jesus Christ and Christian vision. Westminster John Knox Press, 1996.

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Jesus Christ and Christian vision. Fortress Press, 1989.

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Jesus Christ in modern thought. SCM Press, 1990.

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The person of Christ. InterVarsity Press, 1998.

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Schönborn, Christoph von. Dieu envoya son fils: Christologie. Éditions Saint-Paul, 2005.

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Dieu envoya son fils: Christologie. Éditions Saint-Paul, 2005.

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9

O'Neill, J. C. The point of it all: Essays on Jesus Christ. Deo Pub., 2000.

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Jesus of Nazareth, Christ of faith. Hendrickson Publishers, 1993.

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Book chapters on the topic "Jesus Christ Jesus Christ Augustine, Christologie"

1

"The Nicene Creed as a symbol of unity in Christologie." In Jesus Christ Today, edited by Stuart George Hall. Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110212778.89.

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"Must the Gospels Agree?In Dialogue with Augustine." In Jesus Christ Today, edited by Stuart George Hall. Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110212778.63.

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DALEY, BRIAN E. "Augustine the Preacher:." In The Center is Jesus Christ Himself. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdqfg.17.

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O’Collins, SJ, Gerald. "Arguments for Jesus’ Resurrection." In Saint Augustine on the Resurrection of Christ. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198799542.003.0002.

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O’Collins, S.J., Gerald. "The Beauty of the Pre-existent Wisdom and Word ‘in Heaven’." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0002.

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Augustine named God as ‘the Beauty of all things beautiful’. The Old Testament speaks not only of the beauty of God but even more of overlapping realities: light, glory, wisdom, and word. The radiant light and glory of God, celebrated frequently in the Psalms and other biblical books, manifest the divine beauty. God’s creative and self-revealing activity is personified in beautiful Lady Wisdom. By being identified with divine Wisdom, Christ justifies Augustine in calling him beautiful in his pre-existence ‘in heaven’. Identified also with Word, another personification of God’s active power and self-manifestation, Christ can also be declared beautiful before his incarnation. By ‘becoming flesh’ the Word (or Wisdom) of God brought into the world the beautiful glory and light of God.

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O’Collins, SJ, Gerald. "The Resurrection of the Crucified Jesus." In Saint Augustine on the Resurrection of Christ. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198799542.003.0001.

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Fitzgerald, Allan. "Jesus Christ, the knowledge and wisdom of God." In The Cambridge Companion to Augustine. Cambridge University Press, 2014. http://dx.doi.org/10.1017/cco9781139178044.010.

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O’Collins, S.J., Gerald. "‘Beautiful on Earth’." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0003.

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The prologue of John’s Gospel presents the glory of Jesus, something closely associated with his beauty, as being already being there from the very beginning of his historical existence and not postponed to his risen state. Jesus is also the Light of the world, which led to the creedal confession of his being Light from Light—or, as we might say, Beauty from Beauty. The beauty of light is the most perfect manifestation of the divine reality. The language of Christ as Light from Light entered Christian theology and liturgy. Glory and beauty attached to the images of the coming Messiah and Son of Man and, even more, to the image of Christ as divine Bridegroom. Augustine rightly acclaimed the beauty of the incarnation.

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O’Collins, S.J., Gerald. "‘Beautiful in His Parents’ Arms’." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0004.

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Luke’s story of the Visitation hints at the beauty of the unborn Christ, a theme taken up by Leo the Great, by composers of the Magnificat, and by John Donne. After the Christ Child was born, the joy and praise of shepherds, the ‘great joy’ of the Magi, and Simeon’s reception of the Child in the temple testify implicitly to his beauty. Christmas carols, Christian painters, and poets have celebrated his beauty, and justify Augustine when acknowledging the Child’s beauty in the arms of Mary and Joseph. The imagery and language that Jesus prepared in his hidden life and used in his ministry also witness to the beautiful way in which his sensibility developed during his many years at home in Nazareth.

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O’Collins, S.J., Gerald. "‘Beautiful in His Miracles, Beautiful in Calling to Life’." In The Beauty of Jesus Christ. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198853633.003.0005.

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The beauty that Augustine found in the miracles of Christ is exemplified in the healing of a leper, the feeding of the five thousand, and the raising of the dead son of a widow in Nain. The same manifestation of beauty occurs in other miracles, like two healings of disabled persons that took place in a synagogue on a Sabbath day. Such parables as those of the Good Samaritan and the Prodigal Son show Jesus to be beautiful in his preaching. Beauty also comes through the beatitudes which, according to Matthew and Luke, characterized and summarized the teaching of Jesus. All four Gospels witness to the impact that the beauty of Jesus enjoyed on his audiences, and not least on children who were drawn to him.

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