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Journal articles on the topic 'Jesus Christ Jesus Christ Jesus Christ Atonement Forgiveness'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Nathan, N. M. L. "MURDER AND THE DEATH OF CHRIST." Think 9, no. 26 (2010): 103–7. http://dx.doi.org/10.1017/s1477175610000230.

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Some people believe that God made it a condition for His forgiveness even of repentant sinners that Jesus died a sacrificial death at human hands. Often, in the New Testament, this doctrine of Objective Atonement seems to be implied, as when Jesus spoke of his blood as ‘shed for many for the remission of sins’ (Matth. 26:28), or when St Paul said that ‘Christ died for our sins according to the scriptures’ (1 Cor. 3:15). And for many centuries the doctrine was indeed accepted by most if not all Christian theologians. It seems in fact to be an essential part of Christianity, which adherents of t

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Eyo, Ubong Ekpenyong. "The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament." Journal of Humanities and Social Sciences 2, no. 2 (2020): 75–81. http://dx.doi.org/10.36079/lamintang.jhass-0202.124.

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The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial l

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Sellers, Robert P. "Toward a multifaith view of atonement." Review & Expositor 118, no. 1 (2021): 71–85. http://dx.doi.org/10.1177/00346373211001965.

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The meaning of the death of Jesus on the cross has been interpreted differently from the first century until today. Of the many theories proposed throughout Christian history, the dominant understanding, especially among evangelical Protestants since the Reformation and perhaps dating from Anselm of Canterbury in the eleventh century, has been the penal-substitutionary view of atonement. Christ died to pay the penalty for human sin, so humanity can receive forgiveness by trusting in the efficacy of Jesus’s death on its behalf. This explanation is an objective theory that is “Godward focused,”

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Vorster, Nico. "Christ in context." Journal of Reformed Theology 7, no. 3 (2013): 257–66. http://dx.doi.org/10.1163/15697312-12341310.

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Abstract This article discusses the inevitable contextual nature of Christology, highlights contextual and transcontextual issues in the study of Christology and then introduces the various contributions to this volume. Contextual issues that are highlighted is the need to develop a Christology that restores a transcendent frame of reference in a materialist world entrapped within an immanent frame of reference, the importance to rethink the relationship of Christ to the cosmos in light of developments within the natural sciences, the universal relevance of Christ and the theme of inculturatio

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Ashworth, Justin. "How divine solidarity liberates." Scottish Journal of Theology 72, no. 03 (2019): 324–34. http://dx.doi.org/10.1017/s003693061900036x.

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AbstractMany people have argued that God experiences the suffering of the oppressed, but does divine solidarity liberate? This article answers this question with incarnation-focused sketches of the doctrines of salvation, atonement and mission: God gives life and communion with God and neighbour (salvation) by living and communing with us in Jesus Christ (atonement); and God continues to give life and restore communion as the Spirit sent by the Father joins us to God and each other in Jesus Christ (mission). These doctrines are made explicitly liberationist by emphasising the sociopolitical di

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Creegan, Nicola Hoggard. "Jesus in the Land of Spirits and Utu." Pacifica: Australasian Theological Studies 18, no. 2 (2005): 141–53. http://dx.doi.org/10.1177/1030570x0501800203.

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Both a Maori spiritual and cultural renaissance, and a growth of neopaganism increasingly influence the New Zealand spiritual landscape. Both are relatively unconcerned with “salvation” and with promises of heaven, but are nevertheless committed to a world in which the natural and supernatural are interpenetrating. Thus Christian theology frequently does not speak to the vital concerns of the pagan world. This article examines whether there are contemporary understandings of the work and person of Christ that do make sense within these allied contexts, and which encounter the deep longings of

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Jorgenson, Allen. "Karl Barth's Christological Treatment of Sin." Scottish Journal of Theology 54, no. 4 (2001): 439–62. http://dx.doi.org/10.1017/s0036930600051760.

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A christological treatment of sin is, for Karl Barth, the only possibility for those who wish to know something of that which opposes life in Christ. Such a treatment must be christologically ordered in so far as Christ remains the arche, teloas, and nomos of theological thought. It is not coincidental, then, that his treatment of sin is proper to the doctrine of reconciliation and ordered by the christological assertion that Jesus Christ is truly God, truly human, and the unity of these as the ‘guarantor and witness of our atonement.’ Indeed, the knowledge of sin is only possible in the light

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8

Titre, Ande. "African Christology: Hope for the Anglican Communion." Journal of Anglican Studies 7, no. 2 (2009): 183–93. http://dx.doi.org/10.1017/s1740355309990192.

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AbstractThe Anglican Communion has been tested by difficult theological tensions that have painfully affected mission in different contexts. The troubled question is: ‘Who is Jesus Christ for Anglicans?’ This paper suggests that, as the spiritual centre has already shifted to the church in the Majority World, the reflections and insights of Africans concerning Jesus Christ should be taken into account in any Christological reflections. African Christology is more holistic as it integrates the person and the work of Christ, which apply to the whole of African life.Jesus, the Lord of cultures an

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Benner, Drayton C. "Immanuel Kant’s demythologization of Christian theories of atonement in Religion within the Limits of Reason Alone." Evangelical Quarterly 79, no. 2 (2007): 99–111. http://dx.doi.org/10.1163/27725472-07902001.

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In his Religion within the Limits of Reason Alone, Immanuel Kant interacts in a veiled way with Christian theology. In particular, he demythologizes three main Christian theories of the atonement, namely the ransom theory, the satisfaction-substitution theory, and the moral example and influence theory. In each case, Kant substitutes Jesus’ role in the particular atonement theory with that of each individual. Kant’s reasons for this demythologization include his failure to find meaning in history and his unwavering commitment to individual moral autonomy. Kant’s demythologizing programme sacri

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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.

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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for

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Langdon, Adrian. "Jesus Christ, election and nature: revising Barth during the ecological crisis." Scottish Journal of Theology 68, no. 4 (2015): 453–70. http://dx.doi.org/10.1017/s0036930615000241.

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AbstractTheologians seeking to respond to the ecological crisis seldom turn to the theology of Karl Barth as a resource. In fact, some suggest that his doctrine of God is too monarchical and leads to unnecessary hierarchies between God and humans, or between humans and the rest of nature. This article counters this trend and begins a dialogue with Barth, especially on the place of non-human nature in his thought. While agreeing with the substance of Barth's theology, it is argued a number of critical additions and revisions are appropriate, especially concerning his doctrine of election. The a

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Van Dyk, Leanne. "Vision and Imagination in Atonement Doctrine." Theology Today 50, no. 1 (1993): 4–12. http://dx.doi.org/10.1177/004057369305000103.

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“The dark mystery, the holy secret of the atonement must always serve as a caution and reminder to the theologian. The atoning death of Jesus Christ will not be reduced to a formula of scholars or a possession of the church. The tragic elements of the story, the inescapable judgment on human self-deception, and the mysterious salvific impact of the atonement must never be muted or dimmed in the legitimate interest of theological clarity and precision.” “Why must holy places be dark places?” C. S. Lewis, Till We Have Faces

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Moore, F. Timothy. "Giving up privilege: A sermon on Philippians 2:5–11." Review & Expositor 118, no. 1 (2021): 118–23. http://dx.doi.org/10.1177/00346373211002109.

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The hymn in Phil 2:5–11, which may be the earliest statement about Jesus’s death on the cross, omits typical concepts of substitutionary atonement. This hymn sees the cross within the story that Jesus gave up the privilege of divinity to become human and offers a fresh way to see the intersection of Jesus’s death and Christian discipleship. Feminist and womanist theologians have rightly criticized substitutionary atonement, because the powerful inevitably place the message of sacrifice and suffering upon women and the marginalized. The hymn, however, speaks not of sacrifice and suffering, but

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HYUN, ALEXANDER. "The mystery of atonement and Swinburne's reparation theory." Religious Studies 53, no. 1 (2015): 133–41. http://dx.doi.org/10.1017/s0034412515000566.

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AbstractTraditional Christianity holds that Jesus Christ somehow helps to bring about our salvation. A ‘theory of atonement’ is a theory about how he does this. One influential and elegant theory of atonement is Richard Swinburne's reparation theory. In this article, I contend that this theory fails to satisfy an important condition of adequacy on theories of atonement that has been overlooked in the literature. I first argue that in order to be plausible, a theory of atonement must not imply that failure to believe in the correct theory of atonement greatly hinders one from being benefited by

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Rutishauser, A. "The question of fate and forgiveness of the earth." Ukrainian Religious Studies, no. 4 (December 10, 1996): 48–51. http://dx.doi.org/10.32420/1996.4.74.

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Everyone knows that a person is not able to accurately convey what he has heard, even if it took very little time. The problem of transferring the contents is also important for theological circles. Given that the Gospel of Mark was written about forty years after the earthly death of Christ, Professor D. Weis points out: "But the length of the time, which lasted forty years, is sufficiently large to give rise to quite justified doubts as to whether one can rely on memories of first of all, the reappearance of the words of the Lord and whether the ruinous cause of foolishness or distorted fant

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Maluleke, Tinyiko Sam. "The Crucified Reflected in Africa's Cross-Bearers." Mission Studies 17, no. 1 (2000): 82–96. http://dx.doi.org/10.1163/157338300x00109.

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AbstractIn this article, given as a keynote address at the Tenth International Congress of IAMS in Hammaskraal, South Africa, South African theologian Tinyiko Maluleke attempts to paint a rough picture of popular African Christology in the light of the Conference theme: "Reflecting Jesus Christ: Crucified and Living in a Broken World." He first notes that grass-root African Christianity harbors a dialectic of identification and non-identification with the suffering and experiences of Christ. On the one hand he is recognizable to Africans in his suffering and yet on the other hand it is recogni

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Reimer, A. James. "Jesus Christ, the Man for Others : The Suffering God in the thought of Paul Tillich and Dietrich Bonhoeffer." Laval théologique et philosophique 62, no. 3 (2007): 499–509. http://dx.doi.org/10.7202/015752ar.

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Abstract In this essay I compare Bonhoeffer’s and Tillich’s perspectives on divine suffering and suggest that Bonhoeffer’s (and to a lesser degree Tillich’s) notion of both divine and human vicarious suffering is a way of re-framing Anselm’s so-called “forensic” theory of atonement, in which Christ takes upon himself the undeserved condemnation of fallen humankind and dies vicariously on our behalf in order to satisfy divine justice.

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Richie, Tony. "Continuing the Conversation on King: My Really Final Response to Tony Moon?" Journal of Pentecostal Theology 19, no. 1 (2010): 170–79. http://dx.doi.org/10.1163/174552510x489955.

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AbstractTony Richie contends that Bishop J.H. King and a close circle of comrades and colleagues, influential in early Pentecostalism as leading administrators, educators, thinkers, and writers, and including G.F. Taylor and A.A. Boddy, exhibited various levels of (what today is known as) inclusivism regarding Christian theology of religions. He suggests this striking discovery has significant import for the developing field of Pentecostal theology of religions. However, as Tony Moon has rightly pointed out, King did not present non-Christian religions as direct divine instruments or agents of

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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.

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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on

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McIlroy, David H. "Towards a relational and trinitarian theology of atonement." Evangelical Quarterly 80, no. 1 (2008): 13–32. http://dx.doi.org/10.1163/27725472-08001002.

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A relational understanding of the Trinity does not lead to the abandonment of judicial metaphors for the atonement but provides a context for them. The Trinity places relationships at the heart of the moral order. Relationships involve obligations, and the cross was the triune God’s response of love to humanity’s violation of our relational obligations towards him. Both God’s judgment on sin and God’s salvation from sin are personal acts. A Chalcedonian understanding of Christ’s two natures enables us to understand Jesus’ death as the self-substitution of God for humanity and as the representa

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D Putri, Lidya Sartika, and Agus Subiyanto. "An Ethnographic Study of the Passover Night Tradition in the Pandemic Situation to Preserve Ideology and Harmonious Social Environment." E3S Web of Conferences 202 (2020): 07032. http://dx.doi.org/10.1051/e3sconf/202020207032.

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Christian is religion that was born in Judea (Palestine) around the 1st century, believing in the life story of Jesus Christ. In the life story of Jesus there is a story about the atonement of human sins. Jesus was crucified to atone for the sins of men and then rose up. The resurrection was considered a victory and celebrated as the Passover. Since then, tradition of Passover has been known as the day of celebration of Liberation for Catholics. In this celebration, there are a series of events of communication. This research is motivated by religious traditions and culture which are often onl

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Haws, Charles G. "Suffering, hope and forgiveness: the ubuntu theology of Desmond Tutu." Scottish Journal of Theology 62, no. 4 (2009): 477–89. http://dx.doi.org/10.1017/s0036930609990123.

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AbstractBlaise Pascal once said, ‘Knowing Jesus Christ strikes the balance [for theology] because he shows us both God and our wretchedness’. Indeed, the majesty of Christ is that in him the despair of wretchedness and the hope of God are held together. Theology often does not reflect this balance, leading towards either anthropocentrism or nihilism. The ubuntu theology of Desmond Tutu does, however, by proclaiming the inherent interconnectedness of humankind. Tested by the context of South African apartheid, this notion called ‘ubuntu’ counters segregation and violence with reconciliation and

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Kruger, C. Baxter. "The Doctrine of the Knowledge of God in the Theology of T. F. Torrance: Sharing in the Son's Communion with the Father in the Spirit." Scottish Journal of Theology 43, no. 3 (1990): 366–89. http://dx.doi.org/10.1017/s0036930600032749.

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The late Professor H. R. Mackintosh wrote: ‘All religious knowledge of God, wherever existing, comes by revelation; otherwise we should be committed to the incredible position that man can know God without His willing to be known.’1 This statement brings to light the obvious point that revelation and knowledge of God are of the same piece. Revelation and knowledge of God necessarily belong to one another. It would be as ‘incredible’ for a work on ‘knowledge of God’ to fail to discuss revelation at some point or in some way as it would be for a work on ‘atonement’ to fail to discuss reconciliat

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Sherman, Robert J. "Toward a Trinitarian Theology of the Atonement." Scottish Journal of Theology 52, no. 3 (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

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Molnar, Paul D. "Thomas F. Torrance and the problem of universalism." Scottish Journal of Theology 68, no. 2 (2015): 164–86. http://dx.doi.org/10.1017/s0036930615000034.

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AbstractWhile Karl Barth and Thomas F. Torrance both believed in the possibility of universal salvation, they also rejected the idea that we could make a final determination about this possibility prior to the second coming of Jesus Christ. Hence, both theologians rejected what may be called a doctrine of universal salvation in the interest of respecting God's freedom to determine the outcome of salvation history in accordance with the love which was revealed in and through the death and resurrection of Jesus himself. This article explores Torrance's reasons for holding that ‘the voice of the

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Williams, D. T. "The baptism of anticipation: once more the infant baptism debate." Religion and Theology 2, no. 1 (1995): 72–86. http://dx.doi.org/10.1163/157430195x00050.

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AbstractAlthough the popular understanding of baptism is to connect it with the forgiveness of sins, this is inadequate. Building on a previous article which sees its meaning as of 'repentance', a change in life, baptism is viewed as a symbol signifying a developing relationship with Christ by faith, through the Spirit. In particular it anticipates a ministry of prophet, priest and king. As such there is an essential equality of meaning with the baptism practised by John, particularly of Jesus. This means that in the context of faith, baptism as an infant and as an adult are both valid, and th

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Chen, Martin. "Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (2012): 233–50. http://dx.doi.org/10.36383/diskursus.v11i2.143.

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Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people

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Warner, Lawrence. "Jesus the Jouster: The Christ-Knight and Medieval Theories of Atonement in Piers Plowman and the "Round Table" Sermons." Yearbook of Langland Studies 10 (January 1996): 129–43. http://dx.doi.org/10.1484/j.yls.2.302804.

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Bagchi, David. "Luther and the Sacramentality of Penance." Studies in Church History 40 (2004): 119–27. http://dx.doi.org/10.1017/s0424208400002813.

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At the beginning of his De captivitate Babylonica ecclesiae praeludium of early October 1520, Luther announced that there, were not seven sacraments of the Church, but only three – baptism, penance, and the Lord’s Supper. By the end of the treatise, the three had been reduced to two. His reasoning was starkly logical. A sacrament, to be a sacrament, must contain the promise of forgiveness of sins, and have attached to it a visible sign instituted by Jesus Christ. Because no such visible sign is associated with the rite, penance cannot be a sacrament. A reasonable inference to draw is that Luth

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Korengkeng, Herry Jeuke Nofrie. "Konsep Pengampunan Menurut Matius 18:21-35 dan Implikasinya bagi Gereja Masa Kini." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 150–62. http://dx.doi.org/10.46817/huperetes.v1i2.23.

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Forgiveness is a crucial problem for human safety. Because divine forgiveness is a very fundamental part of the salvation of humanity. Therefore a true understanding of God's forgiveness is needed. In Matthew 18: 21-35 Jesus teaches forgiveness without limits through a parable. Through qualitative methods with the type of textual research or pure literary research found that understanding that forgiving without limits is God's demand for every believer. Forgiveness given by God in Jesus Christ is based on God's grace without demanding compensation. God forgives without conditions, without dema

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Kamczyk, Wojciech. "Perykopa o wskrzeszeniu Łazarza (J 11, 1-44) a nauka św. Augustyna o odpuszczeniu grzechów." Vox Patrum 57 (June 15, 2012): 247–61. http://dx.doi.org/10.31743/vp.4130.

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Interpreting the pericope about the resurrection of Lazarus, Augustine began his commentary with a reflection about three resurrection miracles described in the Gospels. Namely the raising to life Jairus’ daughter, young man of Nain and Lazarus. The latter seems to be the richest in theological meaning. Augustine compared these three dead with three types of sin (in the heart, in deed and out of habit). Those dead were raised to life by Jesus. He is the one who has the power to do so. The forgiveness of sins is here presented as a spiritual resurrection. However in the most serious situation

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Verster, P. "Conflicting models for mission and reconciliation: Future perspectives." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 621–44. http://dx.doi.org/10.17570/stj.2016.v2n2.a28.

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The debate between proponents of the ecumenical movement on the one hand and the evangelical movements on the other, often led to different models of reconciliation. On the one hand, social upliftment was regarded as essential in any view on reconciliation. Without a deeply entrenched “social gospel” no reconciliation was deemed possible. Evangelicals, on the other hand, were of the opinion that no reconciliation is possible without conversion and acceptance of the atonement in Christ. This debate has since waned, because both groups have in some instances accepted views from the other side, a

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Graham, Jeannine Michele. "Systematic Theology and Spiritual Formation: Recovering Obscured Unities." Journal of Spiritual Formation and Soul Care 7, no. 2 (2014): 177–90. http://dx.doi.org/10.1177/193979091400700202.

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“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingd

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Ford, David F. "A Wisdom for Anglican Life: Lambeth 1998 to Lambeth 2008 and Beyond." Journal of Anglican Studies 4, no. 2 (2006): 137–56. http://dx.doi.org/10.1177/1740355306070675.

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ABSTRACTThis keynote paper was delivered at the Society for the Study of Anglicanism which gathered at the AAR Annual Meeting in Philadelphia in November 2005. On the basis of many years of observation and participation in the life of the Anglican Communion, I attempt to offer in this article a ‘Wisdom for Anglican Life’ — a wisdom which takes seriously the unity and koinonia of the Church as rooted in the cross of Jesus Christ and the love of God. Such wisdom is rooted in the faithful worship of the Church but also engages seriously with the struggles of the world. It counsels gentleness, kin

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Van Dijk, Jan. "Free the Victim: A Critique of the Western Conception of Victimhood." International Review of Victimology 16, no. 1 (2009): 1–33. http://dx.doi.org/10.1177/026975800901600101.

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In Western languages those affected by crime are universally labelled as ‘victims’, meaning the sacrificed ones. According to the author this practice seems to originate from the association of the plight of victims with the suffering of Jesus Christ. In his view, the victim label, although eliciting compassion for victims, assigns to them a social role of passivity and forgiveness that they may increasingly find to be restraining. He analyses the narratives of eleven high-profile victims such as Natascha Kampusch, the couple McCann and Reemtsma to illustrate this thesis. The article continues

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Goodloe, James C. "John McLeod Campbell: Redeeming the Past by Reproducing the Atonement." Scottish Journal of Theology 45, no. 2 (1992): 185–208. http://dx.doi.org/10.1017/s0036930600038643.

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John McLeod Campbell was deposed from the ministry of the Church of Scotland in 1831, at the age of thirtyone, following an infamous heresy trial focusing primarily on his preaching the universal extent of the atonement. After twenty-five long years of obscurity, he published The Nature of the Atonement and Its Relation to Remission of Sins and Eternal Life, in 1856, an extensive and eventually well received treatment of the doctrine and one which brought him into some prominence as a theologian. These are the two moments in his life for which Campbell is most remembered. This essay brings att

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Reynolds, Noel B. "The Gospel according to Mormon." Scottish Journal of Theology 68, no. 2 (2015): 218–34. http://dx.doi.org/10.1017/s003693061500006x.

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AbstractAlthough scholarly investigation of the Book of Mormon has increased significantly over the last three decades, only a tiny portion of that effort has been focused on the theological or doctrinal content of this central volume of Latter-day Saints (LDS) scripture. This article identifies three inclusios which promise definitions of the doctrine or gospel of Jesus Christ and proposes a cumulative methodology to explain how these definitions work. This approach reveals a consistently presented, six-part formula defining ‘the way’ by which mankind can qualify for eternal life. In this way

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Moder, Ally. "Women, Personhood, and the Male God: A Feminist Critique of Patriarchal Concepts of God in View of Domestic Abuse." Feminist Theology 28, no. 1 (2019): 85–103. http://dx.doi.org/10.1177/0966735019859471.

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Domestic abuse is a common occurrence for women in the Christian Church. Underlying this dark reality is a long history of patriarchal theological interpretations that have depicted God as a dominant male figure that subjects women to male hierarchy as a subordinate. Often based on an understanding of Jesus as subordinate to God the Father in the Trinity, the correlated praxis of the Church has commonly been to subject women to suffering at the hands of men – even at the cost of their lives – thus mimicking the death of Christ. This deeply flawed androcentric theology and subsequent praxis of

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McDonnell, Kilian. "Five Defining Issues: The International Classical Pentecostal/Roman Catholic Dialogue." Pneuma 17, no. 1 (1995): 175–88. http://dx.doi.org/10.1163/157007495x00174.

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AbstractIn the previous article on the international Classical Pentecostal/Roman Catholic dialogue I looked at a range of issues affecting the conversations, reserving to this article a more focused look at five theological areas. The range of topics over the first three quinquennia is extensive and merits attention. The fourth is not complete and is at issue here only in an incidental way.1 In a preliminary way the two sides agree of the basic content of the Christian faith: trinity,2 the divinity of Christ, virgin birth, centrality of the death and resurrection of Jesus, Pentecost as constit

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Y

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Ivaniuk, Nataliia (s Vitaliia). "Can European society do without Christianity?" Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 108–18. http://dx.doi.org/10.52761/2522-1558.2019.14.10.

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The proposed article supports the need for Christianity as a religion that emphasizes the value of a human person, respectful and respectful of dangerous and temporal ideologies and temporal fashions. It indicates the concept of a person as the conquest of Christianity, which no civilization has occupied. It is Christianity that brings the infinite value of every representative human being as unique, unique, autonomous, endowed with the inner world, but capable of being in communion with others. The works of well-known European thinkers are analyzed that believe that Christianity has cultivate

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Waruwu, Septerianus, and Mangiringtua Togatorop. "Menerapkan Prinsip Rekonsiliasi Menurut Roma 5:10-11." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 4, no. 2 (2020): 133–43. http://dx.doi.org/10.52104/harvester.v4i2.18.

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Reconciliation in the New Testament is an important and interesting topic to discuss. Reconciliation is one of the important doctrines that Christians should understand, how God reconciles humans with Himself. This is believed by many people to lack understanding, due to the lack of books that specifically discuss reconciliation. In the Old Testament man reconciles himself to God, by offering atonement sacrifices to God. Thus humans are at peace with God. While the concept of reconciliation in the New Testament, God provides the atoning sacrifice through Jesus Christ. The importance of reconci

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Tembay, Aris Elisa. "Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (2020): 153–71. http://dx.doi.org/10.47154/scripta.v6i2.52.

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Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami

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Hannas, Hannas, and Rinawaty Rinawaty. "Apologetika Alkitabiah tentang Penciptaan Alam Semesta dan Manusia terhadap Kosmologi Fengshui sebagai Pendekatan dalam Pekabaran Injil." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 1 (2019): 55–74. http://dx.doi.org/10.30648/dun.v4i1.206.

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Abstract. Fenghui's cosmology has penetrated people's understanding and this must be confronted with apologetics originated from the Bible. This study found three main things. First, the universe was created by God and God is personal. Second, humans are created by God but humans are not God. Third, the universe is not eternal, therefore anything that is sought to obtain a longer life as taught through Fengshui's cosmology is futile. Humans seek eternal life, this is only possible through receiving the forgiveness of Jesus Christ. The method used in this study is presuppositions based on the B

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Amolo, Hope, and Dr Anukam Nneji. "Eucharistic Fellowship and its Relevance in Human Relationship." International Journal for Innovation Education and Research 5, no. 2 (2017): 1–18. http://dx.doi.org/10.31686/ijier.vol5.iss2.20.

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Man is naturally a social animal. For no single human being is an island, and simply put, no one is completely sufficient. Man thus naturally relates, and in this human relationship, personal interest, sentiment, bias, desire e.t.c, comes in and thus problems ensue. Man has also devices various academic means to resolve the problem, these means or ways include sociology, psychology, anthropology, history and international diplomacy and religious studies. Among the world known religions which of course speak peace and good human relationship, Christianity seems to stand out. Christianity, a rel

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Henny, Lucyana. "KONSEP IBADAH YANG BENAR DALAM ALKITAB." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 1 (2020): 73–88. http://dx.doi.org/10.51730/ed.v4i1.32.

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Worship according to the concept of Christianity is God's commandment that must be done by every person who has been redeemed and saved by the Lord Jesus Christ. The purpose of the study is to answer: What is the meaning of worship of believers? What are the elements of worship according to the Bible? How is worship lived in church life? Research using qualitative methods using literature review (library research). The results of the study are: (1) worship truly is a service to God by offering all souls and spirits with various actions and attitudes of respect and adoration, submission, and ob

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Putt, Sharon L. "The foundational efficiency of love: reconciling with Aquinas." Scottish Journal of Theology 68, no. 2 (2015): 143–63. http://dx.doi.org/10.1017/s0036930615000022.

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AbstractAnabaptist theologians who vie for the most convincing theory of divine non-violence in the contemporary ‘atonement debate’ quite often fail to appreciate the contributions of medieval scholars such as St Thomas Aquinas. Of course, that failure does have a rationale. Aquinas does, indeed, support various systematic expressions of a satisfaction theory of atonement. In doing so, he insists upon God's violent solution to the problem of sin and also employs language fraught with quid pro quo, mercantile and penal images. Aquinas does attempt to ‘correct’ Anselm and rearticulate the satisf

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Sizov, Sergey E. "Philosophical Origins of the Organic Theory of Salvation in Orthodox Theology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 462 (2021): 80–86. http://dx.doi.org/10.17223/15617793/462/10.

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The historical study of modern Orthodox theology is a very important process, which is only now finding its place in science. Orthodox dogmatic theology can only seem static, while a closer examination can reveal the processes of decomposition, change and mutation. This article analyzes the theological history of the organic atonement theory, with Vladimir Lossky as its main advocate. The appearance of several atonement theories in theology (along with the criticism of legal theory – a traditional theory peculiar to academic education) highlights the reasons leading to such an unusual state of

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Soler, Joaquín Silva. "A CRISE DA IGREJA CATÓLICA: ALGUNS DADOS EMPÍRICOS E PERSPECTIVAS TEOLÓGICAS." Perspectiva Teológica 45, no. 126 (2012): 219. http://dx.doi.org/10.20911/21768757v45n126p219/2013.

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O artigo analisa o resultado de pesquisa realizada, em 2012, pelo Centro de Políticas Públicas e o Instituto de Sociologia da Pontifícia Universidade Católica de Chile sobre a Igreja Católica nesse país. Os dados do estudo mostram uma situação de crise do catolicismo chileno. Tal crise tem causas diversas, intra e extra eclesial: mudança cultural profunda, crise de identidade missionária da Igreja, crise de fé, crise de confiança, crise que convida a uma nova evangelização. A constatação dos limites da presença e influência da Igreja católica na era pós-moderna constitui desafio oportuno para

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Peirats Navarro, Anna Isabel. "La Vita Christi d’Isabel de Villena, misericòrdia restaurativa i profitosa doctrina al servei de la meditació." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 14 (December 26, 2019): 205. http://dx.doi.org/10.7203/scripta.0.16366.

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Resum: Aquest article se centra en la intencionalitat de la Vita Christi d’Isabel de Villena, a partir dels aspectes controvertits que han sigut objecte de comentaris per part de la crítica literària, com ara la constant presència de les dones que envolten la vida de Jesucrist, així com el recurs a l’estil afectiu, pietós i emotiu que s’hi evidencia, i que hom ha considerat com a exponents de literatura profeminista o de gènere. En aquestes pàgines s’aporta una lectura de la Vita Christi basada en la influència del corrent espiritual de la devotio moderna, a mode d’ars meditandi, alhora que es

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