Relevant bibliographies by topics / Judgments (Theology)

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

Academic literature on the topic 'Judgments (Theology)'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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Journal articles on the topic "Judgments (Theology)"

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Saemi, Amir, and Scott A. Davison. "Salvific Luck in Islamic Theology." Journal of Analytic Theology 8 (September 21, 2020): 120–30. http://dx.doi.org/10.12978/jat.2020-8.180008030013.

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One of the major arguments for theological voluntarism offered by the Ash’arites (e.g. al-Ghazali) involves the claim that that some of the factors upon which our salvation or condemnation depend are beyond our control. We will call this “the problem of salvific luck.” According to the Ash’arites, the fact that God does save and condemn human beings on the basis of factors beyond their control casts doubt on any non-voluntarist conception of divine justice. A common way to respond to this Ash’arite argument for voluntarism is to eliminate the role of luck in God’s judgments. But this is not the Mu’tazilite way of resisting the argument. The Mu’tazilite, who oppose theological voluntarism, choose a more daunting solution to the problem of salvific luck. They reject the claim that God’s Judgment concerning the eternal destiny of some persons would be unjust (relative to the objective common sensical standard of justice that could not have been different) if it depended upon factors beyond their control. The paper discusses this solution to the problem of salvific luck.
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Brueggemann, Walter. "Futures in Old Testament Theology: Dialogic Engagement." Horizons in Biblical Theology 37, no. 1 (April 14, 2015): 32–49. http://dx.doi.org/10.1163/18712207-12341293.

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No one knows about the future of study in Old Testament theology. Two things seem clear. First, we are likely to be surprised by new emerging methods and perspectives, new critical judgments, and new interpretive extrapolations. If we think back to about 1990, Old Testament theology had reached what seemed to be dead end; and then in the next decade, to some great extent due to the influence of Brevard Childs, we witnessed a great revival of study in new directions. I anticipate that we might, at any time, witness the same sort of newness among us the shape of which we cannot foresee. Second, we are sure to continue rich diversity in method, perspective, critical judgment, and interpretive extrapolation, influenced as each of us is by social location, habit, conviction, and tradition. More than such surprise and such continuing diversity we cannot know.
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Duffy, Stephen J. "A Theology of the Religions and/or a Comparative Theology?" Horizons 26, no. 1 (1999): 105–15. http://dx.doi.org/10.1017/s0360966900031558.

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AbstractAn important but little-noticed debate is quietly going on between some theologians of the religions and some comparative theologians. The former, without negating the need for comparative theology, insist on the need for a theology of the religions; the latter call for a moratorium on construction of theologies of religion and a focus instead on comparative work. This essay sides with the theologians of religion and argues that contrary to the one-sided position of the comparativists and the premature judgments of some theologians of the religions, there is a need for both a theology of the religions and comparative analysis and synthesis because the two are the distinct but inseparable and integral a priori and a posteriori moments of a single theological project which aims at bringing Christianity into fruitful engagement with the non-Christian traditions. Because this engagement is essential to Christianity, the present debate is an important one even though it goes on in a field little tended, unfortunately, but many theologians.
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Horner, Robyn. "Towards a Hermeneutic-Phenomenological Methodology for Theology." International Journal of Practical Theology 22, no. 2 (November 6, 2018): 153–73. http://dx.doi.org/10.1515/ijpt-2017-0026.

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Abstract The question of methodology in theology is sometimes vexed. In this article I seek to offer a hermeneutic phenomenological methodology for theology, utilising the insights of recent French phenomenology. Such a methodology demands that we refrain from making judgments in advance about the kinds of phenomena it is possible to encounter. Not only does this enable us to re-frame questions about the distinctions between philosophy and theology, but it also frees theologians from the problematic requirement of assuming a methodological atheism, particularly as they undertake practical theological research.
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Briden, Timothy, and Robert Ombres. "Law, Theology and History in the Judgments of Chancellor Garth Moore." Ecclesiastical Law Journal 3, no. 15 (July 1994): 223–31. http://dx.doi.org/10.1017/s0956618x00005834.

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Lundmark, Mikael. "Vocation in Theology-Based Nursing Theories." Nursing Ethics 14, no. 6 (November 2007): 767–80. http://dx.doi.org/10.1177/0969733007082117.

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By using the concepts of intrinsicality/extrinsicality as analytic tools, the theology-based nursing theories of Ann Bradshaw and Katie Eriksson are analyzed regarding their explicit and/or implicit understanding of vocation as a motivational factor for nursing. The results show that both theories view intrinsic values as guarantees against reducing nursing practice to mechanistic applications of techniques and as being a way of reinforcing a high ethical standard. The theories explicitly (Bradshaw) or implicitly (Eriksson) advocate a vocational understanding of nursing as being essential for nursing theories. Eriksson's theory has a potential for conceptualizing an understanding of extrinsic and intrinsic motivational factors for nursing but one weakness in the theory could be the risk of slipping over to moral judgments where intrinsic factors are valued as being superior to extrinsic. Bradshaw's theory is more complex and explicit in understanding the concept of vocation and is theologically more plausible, although also more confessional.
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Sanders, Fred. "Redefining progress in Trinitarian theology: Stephen R. Holmes on the Trinity." Evangelical Quarterly 86, no. 1 (April 26, 2014): 6–20. http://dx.doi.org/10.1163/27725472-08601002.

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This essay examines some of the implications for contemporary constructive work on the doctrine of the Trinity if Steve Holmes is correct in his judgments about the direction taken by the recent revival of interest in the doctrine. Holmes raises serious questions about the exegetical basis of the doctrine, and raises the question of what God has revealed in the sending of the Son and the Spirit. Some areas of maximal divergence between the classic tradition and the recent revival are probed, such as the recent lack of interest in the elaboration and defense of divinity unity, and also of the divine attributes as explored by classical theism. Finally, Holmes’s work raises questions about the proper relationships between systematic theology and allied theological disciplines such as historical theology and analytic theology.
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Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.

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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natural sciences in it. A separate task is to develop our own method of Orthodox theology. The experience of foreign theology includes not only hermeneutical methods, conditioned by textual research, but also epistemological methods conditioned by the research of the meaning and structure of the theological cognition of reality. The foreign experience contains several developments by authors, one of which is the methodological approach of Bernard Lonergan, described in the work Method in Theology. Lonergan’s method has a neo-Thomistic origin, therefore it is not able to reflect the notion fundamental for Orthodox theology — irreducibility of the hypostatic existence of God and man to the existence of the same entities. This is largely due to the Western problem of the Latin theological inculturation of the Eastern concept of “hypostasis”, created on the basis of Greek-language ancient philosophy. However, the humanitarian potential of Lonergan’s method allows the theologian to systematize and structure the sequence of cognitive operations when performing a wide range of theological studies. The principle of hypostasis, which preserves the fullness of Orthodox theology in academic theology, is followed by the method of antinomination of theological judgments, created by Chalcedonian theology to express the hypostatic unity of incompatible entities.
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Hill, Christopher. "A Note on the Theology of Burial in Relation to some Contemporary Questions." Ecclesiastical Law Journal 7, no. 35 (July 2004): 447–51. http://dx.doi.org/10.1017/s0956618x00005627.

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Requests for exhumation are increasing. Home Office licences appear to be more easily granted than heretofore. Consistory Court applications have multiplied, as witness the case notes in this Journal, and both the Chancery Court of York in Re Christ Church, Alsager and the Arches Court of Canterbury in Re Blagdon Cemetery have given judgments on appeal. Significant articles have appeared in this Journal from Rupert Bursell and Philip Petchey.
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Adams, Nicholas, and Charles Elliott. "Ethnography is Dogmatics: Making Description Central to Systematic Theology." Scottish Journal of Theology 53, no. 3 (August 2000): 339–64. http://dx.doi.org/10.1017/s0036930600051024.

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Thepurpose of this article is to suggest that dogmatic theology is best practised through description of the world. Its method is to marry two unlikely characters: Karl Bardi, Swiss Reformed theologian, and Michel Foucault, French atheist philosopher and historian. The thesis we propose can be presented directly. Barth is well known for insisting, in his ethics lectures in Münster and Bonn (1928/29 and 1930/31 respectively) and volume II of hisChurch Dogmatics, that ethics is dogmatics. Foucault famously rejected ethics which makes universal normative claims in favour of producing descriptions of historical phenomena and letting the reader make moral judgments accordingly. His method, we suggest, understands ethics as ethnography. We have taken these two ways of thinking together and excluded the middle term: ethics. This has yielded the abbreviated form: ethnography is dogmatics.
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Dissertations / Theses on the topic "Judgments (Theology)"

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Carpenter, Kristi. "Foucauldian ethics contemplating judgments of right and wrong following the "death of God" /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p006-1468.

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Archer, Clinton A. "Negative consequences at the Bēma the believer's loss of future rewards /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p059-0032.

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Dyk, Debra T. "A biblical theology of hope in the Book of the twelve hope through judgment /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Buerger, Martin A. "Judgment and grace in the wilderness narratives." Portland, OR : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Christy, Edward Ray. "An examination of the progressive development of retribution in Chronicles." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Magill, Gerard. "Moral judgement in the theology of John Henry Newman." Thesis, University of Edinburgh, 1986. http://hdl.handle.net/1842/12249.

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The purpose of this thesis is to analyse moral judgement in Newman's theology by examining his religious epistemology of the judgement of faith which he regularly illustrates with a moral analogy. Chapter one explains the philosophical and theological parameters of his religious epistemology in the 'University Sermons', and 'The Idea of a University'. This shows the primacy of the implicit reason of faith, and the secondary, but indispensable, function of explicit reason, manifest in Newmnan's explanation of liberal knowledge. Chapter two refines this by examining the 'Grammar of Assent, to show the objectivity and normativity of his epistemology in the concrete faith judgement of the illative sense. I show the primacy of personal assent in relation to the indispensable, but secondary, function of inferential investigation. Chapter three adopts the epistemology of the 'Grammar of Assent' to explain moral judgement. I introduce the term 'illative moral judgement' to show that concrete moral judgement can be a speculative truth of implicit reason which elicits a real assent of the imagination. There is a creative tension between concrete moral judgement and the abstract moral judgement entailed by the objective existence of the moral law; this is indicated by the moral sense of conscience within the context of his theology of a religious imagination. Moral judgement, action, and progress are connected by examining the role of the will and the influence of grace. The religious dimension of moral judgement is explained by understanding conscience's sense of duty in terms of intentionality within a horizon of belief. And his religious epistemology reveals the mode of reversing concrete moral judgement. Chapter four shows the relevance of Newman's proposals for moral judgement in contemporary moral theology.
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Matarazzo, James M. "The judgment of love : an investigation of salvific judgment in Christian eschatology." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:97f33b01-2a2b-4108-980a-7c20c44fb4ce.

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My study offers a constructive exploration of divine judgment as salvific rather than destructive which I describe aphoristically as iudicandus est salvandus ('to be judged is to be saved'). My provocation to Christian eschatology is that human beings are not saved from judgment, but are saved within it. In chapter 1, I introduce the context of the study and propose the concept of salvific judgment. In chapter 2, I engage in an exploration of the symbols and problems of judgment through a reappraisal of De novissimis ('concerning the last things'), the last section found in traditional works of dogmatics. This is followed, in chapter 3, by a critical engagement with the soteriological optimism posited by four twentieth- and twenty-first century theologians: Sergei Bulgakov, Hans Urs von Balthasar, J.A.T. Robinson, and Marilyn McCord Adams. In chapter 4, I explore four versions of the purpose of judgment: (1) as retributive with a dual outcome, engaging the work of Paul O'Callaghan; (2) as retributive and universalist, in conversation with Sergei Bulgakov; (3) as non-retributive, rectifying, and universalist, exploring the oeuvre of Jürgen Moltmann; and (4) as non-retributive, constitutive of personhood, and quasi-universalist, investigating the eschatological thought of Markus Mühling. In chapter 5, I propose to approach divine judgment as the event of absolute recognition. I posit that it is within the eschatic recognition of God, the self, and the other that transformation and glorification occur in a way that avoids a dual outcome of salvation and damnation. I then explore the problems concerning eternal life ('heaven') in the received tradition and propose that life in the eschatic realm of God is not eternal stasis, but the semper novum. I also explore this understanding of eternal life as it relates to the communion of saints. I conclude by arguing that we may approach divine judgment with faith, hope, and love – not only for ourselves, but for the human race as a whole.
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Stanfill, Floyd A. "The extent of B̲H̲M̲A̲ judgment rewards and loses." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Geeslin, Herb. "The significance of the gains and losses of rewards incurred by believers at the judgment-seat of Christ." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Kuligin, Victor. "The judgment of God and the rise of 'inclusivism' in contemporary American evangelicalism /." Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/789.

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Books on the topic "Judgments (Theology)"

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Tales of judgment & transition. Allison Park, Pa: Pickwick Publications, 1990.

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God's glory in salvation through judgment: A biblical theology. Wheaton, Ill: Crossway, 2010.

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Your eternal reward: Triumph and tears at the judgment seat of Christ. Chicago: Moody Press, 1998.

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Perkowska, Halina. Egzystencja a rozum: Projekt interpretacyjny "Krytyki władzy sądzenia" I. Kanta. Szczecin: Wydawn. Nauk. Uniwersytetu Szczecińskiego, 1996.

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Menegoni, Francesca. Finalità e destinazione morale nella Critica del Giudizio di Kant. Trento: Verifiche, 1988.

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Menegoni, Francesca. Finalità e destinazione morale nella Critica del giudizio di Kant. Trento: Verifiche, 1988.

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Praktisch-theologische Urteilskraft: Auf dem Weg zu einer symbolisch-kritischen Methode der praktischen Theologie. Zürich: Benziger, 1986.

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Johnson, Nicole. Dropping your rock: Choosing love over judgment. Nashville, TN: W Publishing, 2003.

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Stoddard, Solomon. The safety of appearing at the day of judgment, in the righteousness of Christ, opened and applied. Morgan, PA: Soli Deo Gloria, 1995.

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Whidden, Woodrow W. The judgment and assurance: The dynamics of personal salvation. Hagerstown, MD: Review and Herald Pub. Association, 2011.

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Book chapters on the topic "Judgments (Theology)"

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Abdulsater, Hussein Ali. "Humans and the Origins of Religious Experience." In Shi'i Doctrine, Mu'tazili Theology, 128–50. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474404402.003.0005.

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This chapter examines moral theory and its compatibility with divine justice. It analyses the theoretical foundations of moral judgments, investigating the nature of desert as a connection between acts and consequences. The next part investigates God’s acts from the standpoint of justice, whether He extends grace or causes evil. The last part covers the elaborate taxonomy of deserved treatments accruing from human worldly acts, tracing the pervasive moral classification of otherworldly outcomes. The complex question of divine pardon of sinners is given special attention in light of its potential effect on the value of punishment as a divine act. The chapter is divided into three sub-headings: Moral Theory; God as a Moral Agent; Consequences
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Jenson, Robert W. "The Norms of Theological Judgment." In Systematic Theology, 23–41. Oxford University Press, 2001. http://dx.doi.org/10.1093/acprof:oso/9780195145984.003.0002.

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Ralston, Joshua. "Judgment on the Cross:." In Atonement and Comparative Theology, 214–38. Fordham University Press, 2021. http://dx.doi.org/10.2307/j.ctv1trhshc.13.

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Ralston, Joshua. "Judgment on the Cross: Resurrection as Divine Vindication." In Atonement and Comparative Theology, 214–38. Fordham University Press, 2021. http://dx.doi.org/10.1515/9780823294374-011.

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"Only Jesus Saves: Toward a Theopolitical Ontology of Judgment." In Theology and the Political, 200–228. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822386490-011.

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Ludlow, Morwenna. "Ekphrasis and Decision." In Art, Craft, and Theology in Fourth-Century Christian Authors, 57–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848837.003.0003.

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This chapter shows how the technique of ekphrasis is used to provoke active responses in the audience: discernment, judgment, and decision. It begins with a series of passages from Plato’s Republic, in which the author invites his audience to gaze on corpses with a series of characters: Leontius, Gyges’ ancestor, and Er. By describing these encounters in highly visual language, Plato invites the audience to share the characters’ initial reactions (disgust, horror, amazement) and then their moment of krisis—judgment or discernment. I then show how the Cappadocians invite their audience to gaze with them on the dead bodies of saints and martyrs and the nearly-dead bodies of the starving. Again the motive is to provoke the audience to a moment of discernment, judgment, or decision.
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McDonough, Jeffrey K. "“The Revised Method of Physico-Theology”." In Teleology, 186–218. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190845711.003.0011.

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For Immanuel Kant, teleology was a philosophical method as well as a central topic for philosophy. As a philosophical method, teleology meant that no way of thinking that is natural for us can be in vain, as long as we understand it properly: this was the basis for Kant’s critique of traditional theoretical metaphysics but reconstruction of the central ideas of metaphysics on practical grounds. As a philosophical topic, Kant thought about teleology from his early book The Only Possible Basis for a Demonstration of the Existence of God (1763) until his late Critique of the Power of Judgment (1790), eventually arriving at the position that a teleological outlook is a subjectively necessary regulative principle for our scientific inquiry into organic nature but also an indispensable part of our self-understanding as moral agents in the natural world.
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"The Point of it all: “Return,” Judgment, and “Second Coming” - Creation to Consummation." In Towards a Jewish-Christian-Muslim Theology, 87–127. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444395808.ch5.

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Lloyd, Vincent W. "Baldwin." In Religion of the Field Negro. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277636.003.0003.

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The black American writer James Baldwin famously broke with his youthful formation as a preacher, transferring his creative energies from the pulpit to the pen. The chapter argues that Baldwin’s literary endeavors can be read as black theological reflection—not in the sense that they employ theological images and tropes but in the deeper sense that they engage with theological ideas. Specifically, the chapter argues that Baldwin puts forward a black negative theology: He argues that black theology goes wrong when it tries to make positive claims about God, it goes right when it reflects on God’s continuing influence despite our inability to name God accurately. In other words, Baldwin presents a way of doing black theology in a context of secularism, where religion is managed or excluded. The chapter further argues, however, that Baldwin himself falls prey to the dangers of secularism when he prescribes love to solve the theological problem he diagnoses without sufficient attention to judgment.
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Boesel, Chris. "Faith as Immunity to History?" In Karl Barth and Comparative Theology, 36–56. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284603.003.0003.

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Reading Barth in conversation with three different post-Holocaust Jewish theologians on the question of God’s relationship to history, Boesel comes to a new appreciation for the diversity within the Jewish tradition itself. This leads him to pose the important question “If one is to rethink Christian faith and theology in response to engagement with the Jewish ‘other,’ which Jewish ‘other’?” He challenges all theologians engaged in comparative work to consider whether a predisposition to seek common ground restricts which “others” we engage. He goes on to reconsider his original critical reading of Barth, recognizing that Barth’s own theology “appears to move with an inter-religious freedom that can be appropriated as responsive to the diversity of intra-Jewish difference itself” because of its own emphasis on the radical judgment of God that stands over every human religious claim. Boesel ends by acknowledging the problem of supersessionism that continues to haunt Barth’s theology.
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