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Journal articles on the topic 'Pagan Theology'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scr

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Kaspe, Svyatoslav I. "Not Following Schmitt: Political Theology of Modern Wars." Rossiya v globalnoi politike 21, no. 5 (2023): 96–107. http://dx.doi.org/10.31278/1810-6439-2023-21-5-96-107.

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3

Neitz, Mary Jo, and Michael York. "Pagan Theology: Paganism as a World Religion." Sociology of Religion 65, no. 3 (2004): 313. http://dx.doi.org/10.2307/3712262.

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Babaeva, Anastasiya Valentinovna, and Alexander Anatolyevich Vozhdaev. "Title "σωτήρ" in Ancient Culture and Biblical Discourse: on the problem of semantic evolution of the concept." Философия и культура, no. 8 (August 2024): 97–107. http://dx.doi.org/10.7256/2454-0757.2024.8.44187.

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The article is devoted to the problem of semantic evolution of pagan terminology in Christian theology. A specific token becomes the subject of consideration "&#963;&#969;&#964;&#942;&#961;", which has gone through a long history of semantic transformation: from the savior to earthly adversities and misfortunes in the pagan world (natural objects, people, mythological creatures could act as saviors and even the gods) to the Savior of human souls in Christianity. The authors demonstrate how the content of the concept was modified and how, along with the religious meaning, a

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Anderson, William H. U. "A Theology of Religious and Cultural Tolerance in a Pluralistic Context from Amos 2:1–3." Evangelical Quarterly 88, no. 3 (2017): 259–67. http://dx.doi.org/10.1163/27725472-08803005.

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The thesis of this article is that Amos 2:1–3 teaches religious and cultural tolerance in a pluralistic context. Amos 2:1–3 is a bizarre text which deals with an act of desecration: the king of Moab burning the king of Edom’s bones. The shocking question this text raises is: why would YHWH the one true God and savior of Israel care about how one pagan king treated another dead pagan king? The juxtaposition of exclusivism and pluralism is the precise mechanism that generates a theology of religious and cultural tolerance from Amos 2:1–3. The second installment of this study makes a practical ap

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Ulrich, Jörg. "Justin." Evangelische Theologie 79, no. 5 (2019): 343–52. http://dx.doi.org/10.14315/evth-2019-790505.

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AbstractAmong the polyphonic theology of the »church fathers« of the first centuries, Justin, who lived from about 100-165, who led a Christian school in Rome and died there as a martyr, contributes an important voice. He is concerned with the conversation between Christianity and pagan philosophy as well as Judaism, and in this seeks to prove the supremacy of Christianity. To accomplish this, he also emphasizes the proximity between Christianity and Platonism. His theology can be analyzed and structured in terms of ethics, anthropology, the doctrine of God and the Logos, demonology, and escha

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Graf, Fritz. "Dangerous Dreaming: The Christian Transformation of Dream Incubation." Archiv für Religionsgeschichte 15, no. 1 (2014): 117–42. http://dx.doi.org/10.1515/arege-2013-0009.

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Abstract Deubner’s thesis of an easy transformation of pagan into Christian incubation has been revived recently. In my paper, I argue against such an easy reception, both for general and for specific reasons. Christian theology was much more suspicious of dreams than the pagan world and would argue against an easy adoption of dream incubation; this is confirmed by the fact that the ritual forms of dream healing in Christian churches looked very different from the rituals in pagan incubation shrines and never attained the uniformity of the pagan rites. None of the few cases where continuity ha

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Lewis, V. Bradley. "Eusebius of Caesarea’s Un-Platonic Platonic Political Theology." Polis: The Journal for Ancient Greek Political Thought 34, no. 1 (2017): 94–114. http://dx.doi.org/10.1163/20512996-12340119.

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Eusebius of Caesarea drew heavily on pagan philosophy in developing the first Christian political theology. His quotations from Plato’s most political work, the Laws, are so extensive that they are treated as a manuscript authority by modern editors. Yet Eusebius’s actual use of the Laws is oddly detached from Plato’s own political intentions in that work, adapting it to a model of philosophical kingship closer to the Republic and applied to the emperor Constantine. For Eusebius the Laws mainly shows the agreement of Christian and pagan morality, while his political theory centers on the estab

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Dîncă, Lucian. "L’incarnation du verbe de Dieu entre niceisme et arianisme au IVe siècle." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 75–103. http://dx.doi.org/10.24193/theol.cath.2021.04.

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The Incarnation of the Word of God between Niceism and Arianism in the IVth century. The incarnation of the Word is the main theme debated by St. Athanasius throughout his theological and dogmatic works. First, incarnation theology has an anti-pagan connotation, as pagans derided Christians’ faith in the incarnation of the divine Logos, and, on the other hand, the Alexandrian bishop developed the theme of the incarnation against the Arians who denied the divinity of the Son and promoted a “creationist” doctrine of Christ. Between niceism and arianism, the theology of the incarnation knew sever

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Dundzila, Vilius Rudra. "Review: Pagan Theology: Paganism as a World Religion." Journal of the American Academy of Religion 73, no. 2 (2005): 591–94. http://dx.doi.org/10.1093/jaarel/lfi070.

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11

Athanassiadi, Polymnia. "Persecution and response in late paganism: the evidence of Damascius." Journal of Hellenic Studies 113 (November 1993): 1–29. http://dx.doi.org/10.2307/632395.

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The theme of this paper is intolerance: its manifestation in late antiquity towards the pagans of the Eastern Mediterranean, and the immediate reactions and long-term attitudes that it provoked in them. The reasons why, in spite of copious evidence, the persecution of the traditional cults and of their adepts in the Roman empire has never been viewed as such are obvious: on the one hand no pagan church emerged out of the turmoil to canonise its dead and expound a theology of martyrdom, and on the other, whatever their conscious religious beliefs, late antique scholars in their overwhelming maj

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Hill, Jonathan. "“I Am the Gracious Goddess”: Wiccan Analytic Theology." Journal of Analytic Theology 8 (September 21, 2020): 152–77. http://dx.doi.org/10.12978/jat.2020-8.091413070811.

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To date, the theology and practices of modern pagan religions have not been critically studied using the methods of analytic theology. I discuss some of the challenges presented by these religions for the analytic theologian, and present a possible methodology to address these challenges, based on interview. I then use this methodology to examine the Wiccan practice of “Drawing Down the Moon”, comparing it in particular to the Christian doctrine of incarnation, and considering its philosophical implications.

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King, Fergus. "Inculturation & the Book of Revelation." Mission Studies 18, no. 1 (2001): 24–40. http://dx.doi.org/10.1163/157338301x00045.

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AbstractFor some, couching theology in contemporary (and non-Christian) terms can seem to be a theological method which is novel and dangerous. By examining the book of Revelation, we can see that John (the writer responsible for recording the visions of Revelation) has used elements from pagan and magical language and symbolism to develop his theology. This method does not compromise his message, but rather enhances it. He further shows that it is possible to use very alien elements in the construction of a faithful theology. In his boldness, John anticipates and gives a biblical precendent f

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Shaw, R. Daniel. "Book Review: Pagan Theology: Paganism as a World Religion." Missiology: An International Review 32, no. 4 (2004): 512–13. http://dx.doi.org/10.1177/009182960403200416.

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Giannone, Richard. "Flannery O’Connor’s theology of friendship: Blasphemer and pagan landlady." Christianity & Literature 64, no. 2 (2015): 171–86. http://dx.doi.org/10.1177/0148333114567265.

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Bellerose, Martin. "Ni fatalidad ni casualidad: el desarrollo histórico de la ciudad de Dios en su peregrinación en la ciudad terrena." Augustinus 62, no. 1 (2017): 9–25. http://dx.doi.org/10.5840/augustinus201762244/2453.

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The article deals with the foundations of Augustine’s Theology of History, as can be read in Book V of The City of God. A distinction among the pagan belief in destiny and Christian faith is made. The text which is analyzed is considered as the source of Augustine’s Theology of History, in Books XV-XVIII of the City of God, and also of his doctrine about Predestination. The article also deals with the relationship within the process of salvation, between divine grace and human deeds.

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Khrameshin, Sergey. "Civil society, “civil theology” and Augustine’s political morality: a comparative analysis with ancient teachings." Gosudarstvo i pravo, no. 4 (2023): 111. http://dx.doi.org/10.31857/s102694520019728-1.

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The study is devoted to a comparative analysis of the concepts of “civil society”, “civil theology” in relation to the political morality of Blessed Augustine Aurelius with ancient teachings. The article attempts a hermeneutic analysis of the concept of civil society often used in the theory of state-legal doctrines. The differences are established between the pagan Roman understanding of justice and the proposed by Blessed Augustine, based on Holy Scripture as the basis of state-legal relations in ancient society: according to Augustine, the real reason why classical philosophy makes it impos

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18

Becker, Eve-Marie. "Paulus in Philippi: Ethik und Theologie." Archiv für Religionsgeschichte 15, no. 1 (2014): 201–22. http://dx.doi.org/10.1515/arege-2013-0014.

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Abstract During his missionary activities in Asia Minor and Greece, Paul is continuously confronted with the ‘Gods of Others’. Interestingly enough, he is quite reluctant in reacting against his ‘pagan surroundings’-as Luke is in his portrayal of Paul (esp. Acts 16-17). On the basis of reconstructing Paul’s missionary activities in Philippi- a city which was most obviously characterized by ‘Romaness’ (romanitas)-and analyzing Phil 2:6-11-a core piece of Paul’s proclamation of ‘Christ’ -, this article argues that Paul was neither interested in anti-imperial polemics nor in the mythical construc

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Smoller, Laura Ackerman. "Astrology and the Sibyls: John of Legnano's De adventu Christi and the Natural Theology of the Later Middle Ages." Science in Context 20, no. 3 (2007): 423–50. http://dx.doi.org/10.1017/s0269889707001378.

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ArgumentMedieval authors adopted a range of postures when writing about the role of reason in matters of faith. At one extreme, the phrase “natural theology” (theologia naturalis) was used, largely pejoratively, to connote something clearly inferior to revealed theology. At the other end, there was also a long tradition of what one might term “the impulse to natural theology,” manifested perhaps most notably in the embrace of Nature by certain twelfth-century authors associated with the school of Chartres. Only in the fifteenth century does one find authors using natural reason to investigate

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20

Claussen, M. A. "Pagan Rebellion and Christian Apologetics in Fourth-Century Rome: The Consultationes Zacchaei et Apollonii." Journal of Ecclesiastical History 46, no. 4 (1995): 589–614. http://dx.doi.org/10.1017/s0022046900080453.

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Compared with other apologetical works from the early Christian period, the Consultationes zacchaei et Apollonii are surprisingly little discussed. One reason for this is that a lack of scholarly consensus regarding both the author and the period when the text was written has clearly limited its usefulness as a source for historians and theologians. But there is a second problem too: the Consultationes appear to belong to a number of different genres. The work, in different parts, has aspects of a standard apologetic treatise, in which the basic doctrines of Christianity are explained to a sym

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21

Potts, Grant. "Pagan Theology: Paganism as a World Religion by Michael York." Alternative Spirituality and Religion Review 2, no. 1 (2011): 174–75. http://dx.doi.org/10.5840/asrr20112154.

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22

Rowe, C. Kavin. "The Grammar of Life: The Areopagus Speech and Pagan Tradition." New Testament Studies 57, no. 1 (2010): 31–50. http://dx.doi.org/10.1017/s0028688510000263.

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This article explores the interconnection between intellection and life in ancient theology and philosophy by means of a reexamination of Paul's famous Areopagus discourse. Instead of reading the speech as an attempt at theological rapprochement, this essay interprets the speech as a place where fundamentally different grammars for the whole of life come into conflict.

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23

Cook, Rob. "‘The Sincere Pagan is Sincerely Wrong and Therefore Lost’: A Critique." Evangelical Quarterly 75, no. 1 (2003): 45–57. http://dx.doi.org/10.1163/27725472-07501003.

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This paper challenges the assumption, often canvassed in evangelical circles, that personal sincerity is salvifically insufficient, and argues that those who are inclusivists must reject the assumption. The stress in modern theology on attitude over dogma is traced from Kierkegaard and assessed with some reference to Scripture. The possibility of sincerely worshipping the wrong God is considered with some uncomfortable conclusions for Christians.

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F. BOROWSKI, PIOTR. "The teachings and theology of St. Peter in the early Church." Język. Religia. Tożsamość. 1, no. 29 (2024): 147–60. http://dx.doi.org/10.5604/01.3001.0054.5832.

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The teachings and theological contributions of Saint Peter constitute the doctrinal bedrock upon which the incipient early Church was erected, thereby bequeathing a durable heritage of sagacious precepts and counsel extracted from his profoundly intimate interactions with Jesus and his spiritual journey. These profound doctrinal tenets not only convey perennial verities but also establish a robust underpinning that has delineated the way for the development and metamorphosis of the Church within the socio-religious milieu of the Judeo-Pagan world.

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Sandnes, Karl Olav. "Christian Baptism As Seen by Outsiders: Julian the Apostate As an Example." Vigiliae Christianae 66, no. 5 (2012): 503–26. http://dx.doi.org/10.1163/157007212x635849.

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Abstract How did ancient pagan intellectuals look upon Christian baptism? The aim of the present article is to provide such an outsider’s perspective. This serves a double purpose: to depict pagan critique of Christian faith and baptism in particular, but also to see if this critique in any way mirrors contemporary baptismal theology and practice. Julian the Emperor has two texts wherein baptism is addressed at some length. The claim that sins and mischief could simply be washed away by merely being immersed in a bath was appalling to him. The simplicity involved in Christian baptism was offen

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Wilson, Catherine. "Theological Foundations for Modern Science?" Dialogue 36, no. 3 (1997): 597–606. http://dx.doi.org/10.1017/s0012217300017091.

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It is often said that philosophy in the seventeenth century returned from a Christian otherworldliness to a pagan engagement, theoretically and practically, with material nature. This process is often described as one of secularization, and the splitting off of science from natural philosophy and metaphysics is a traditional figure in accounts of the emergence of the modern. At the same time, the historiographical assumption that early modern science had religious and philosophical foundations has informed such classics as E. A. Burtt's Metaphysical Foundations of Natural Science (1932), Gerd

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de Gaál, Emery. "Anselm of Canterbury and the Third Reich: Gottlieb Söhngen on Upholding the Humanum Amid the Inhumane." Rocznik Teologii Katolickiej 20 (2021): 33–48. http://dx.doi.org/10.15290/rtk.2021.20.02.

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Gottlieb Söhngen (1892-1971) is a figure of no small significance: he directed both Joseph Ratzinger’s (now Pope Emeritus Benedict XVI) dissertation and habilitation, and his writings on Anselm of Canterbury’s theological contri-butions illustrate the struggles of a then still nascent theological discipline: fundamental theology. Söhngen’s explorations occur within the context of National Socialist rule, while he teaches theology at Akademie Braunsberg in the eponymous city located in East Prussia (1937-45) during the dark years of the Third Reich. This investigation shows how very much Söhnge

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Kenney, John Peter, and Enrique A. Eguiarte B. "Apófasis e interioridad, en los primeros escritos de Agustín." Augustinus 60, no. 236 (2015): 235–48. http://dx.doi.org/10.5840/augustinus201560236/23915.

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This paper begins by addressing the following question: Given the importance of the Platonism of the school of Plotinus to Augustine’s development, why didn’t he adopt apophatic theology in his early writings? That question leads to a consideration of the role of apophasis in the theology of the Roman Platonist school and in its framing of pagan monotheism. Attention then turns to the Cassiciacum treatises and their representation of interior contemplation. There we find the record of Augustine’s discovery of transcendence within the interior self. But Augustine understands transcendence after

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Lottes, Günther. "The Transformation of Apologetical Literature in the Early Enlightenment." Grotiana 35, no. 1 (2014): 66–74. http://dx.doi.org/10.1163/18760759-03501007.

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Context and argumentative style of Grotius’s De veritate are that of Reformation controversialist theology and of humanist historical notions of truth. Controversialism, however, no longer operated from shared principles, and the textual criticism of humanist scholarship implied looking at the book of revelation as an historical document, in a double sense: a product of history, and (one among other) historical narratives. To what intellectual juggling this leads Grotius, is evident in his considering the historical proofs of the resurrection of Christ, the role therein of witnesses and of pag

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Kraye, Jill. "Twenty-third Annual Margaret Mann Phillips Lecture: Pagan Philosophy and Patristics in Erasmus and His Contemporaries." Erasmus of Rotterdam Society Yearbook 31, no. 1 (2011): 33–60. http://dx.doi.org/10.1163/027628511x598006.

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AbstractAs admirers of the classical past, Renaissance humanists were frequently faced with the problem of how to deal with those aspects of ancient culture, such as pagan philosophy, which presented serious challenges to their sincerely held Christian beliefs. In seeking to resolve this longstanding dilemma, many humanists looked to the Church Fathers, who offered them a variety of different approaches to the issue. These ranged from highlighting the compatibility of certain philosophical schools with Christian theology to rejecting the ancient philosophical heritage in part or in its entiret

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Beatrice, Pier Franco. "Pagan Wisdom and Christian Theology According to the Tübingen Theosophy." Journal of Early Christian Studies 3, no. 4 (1995): 403–18. http://dx.doi.org/10.1353/earl.0.0025.

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Stenclik, Eric. "Christian Tears; Pagan Smiles: Hart Crane’s “Lachrymae Christi”." Religion and the Arts 18, no. 3 (2014): 349–72. http://dx.doi.org/10.1163/15685292-01803003.

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When American poet Hart Crane declares in a letter, “I felt the two worlds. And at once,” he speaks bluntly of the governing tension of his poetry: the knocking of Harold Hart Crane’s finite language against the hard, transparent ceiling beyond which he senses the divine. Crane’s first collection, White Buildings, often shows signs of visionary frustration. But in “Lachrymae Christi,” the most difficult poem in White Buildings, Crane’s vision dilates to immense possibilities of union between the material and the spirit worlds, between what is time-bound and what is timeless. This poem, both it

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Ostrowski, Donald. "Methodological Traps, Pitfalls, and Fallacies in the Study of Intellectual Silence." Russian History 46, no. 2-3 (2019): 225–37. http://dx.doi.org/10.1163/18763316-04602005.

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This article is a response to four responses to my book Europe, Byzantium, and the “Intellectual Silence” of Rus’. That book in turn responded to the question posed by Francis Thompson, “Where was the Russian Peter Abelard?” It began with two premises − that theology was “the crown jewel of disciplined thought” in both the Eastern and Western Churches during the medieval period and that medieval Christian theology represented an amalgamation of prior Christian thought with Neoplatonism. The literature of early Rus’ was little more than what would have been contained in a large Byzantine monast

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Arnold, Matthieu. "La réception du mouvement völkisch chez les protestants «intacts»." Revue d’Allemagne et des pays de langue allemande 32, no. 2 (2000): 329–46. http://dx.doi.org/10.3406/reval.2000.5597.

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This paper discusses the voice of Protestant theologians and pastors who opposed the exaltation of origin (Blut und Boden) and Volk, which political theology (P. Althaus, E. Hirsch) considered to belong to the order of divine creation. As far as theologians are concerned, the opponents were recruited, before 1930, particulary from the left wing of liberalism and among biblical exegetes. Otherwise, the majority of Protestant academics, like the pastors, thought that they could adhere to the völkisch movement whilst rejecting its excesses (crass antisemitism, deification of the race). After the

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Douglas, Mary. "Sorcery accusations unleashed: the Lele revisited, 1987." Africa 69, no. 2 (1999): 177–93. http://dx.doi.org/10.2307/1161021.

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AbstractThe case described—an anti-witchcraft movement headed by two Catholic priests—occurred among the Lele of the Kasai (then in Zaire) in the late 1970s and early 1980s. The information was received during a brief visit in 1987. This small, local case of rage against sorcery is set in a broader context. Some nations support institutions whose express purpose is to detect, disable and punish occult evildoers, such as sorcerers, and demons. Western theology is not currently attuned to answering the questions that plague Africans about the causes of evil in the world, the causes of illness an

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Perris, Simon. "Our Saviour Dionysos: Humanism and Theology in Gilbert Murray's Bakkhai." Translation and Literature 21, no. 1 (2012): 21–42. http://dx.doi.org/10.3366/tal.2012.0045.

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This article analyses the 1902 translation of Euripides’ Bakkhai by the renowned scholar, internationalist, and popularizer of Greek drama, Gilbert Murray. In particular, Murray's syncretistic use of religious diction in the translation is contrasted with his secular humanist reading of the play: throughout the translation, pagan, Olympian polytheism is described in Christian terminology. I conclude that this apparent contradiction reflects the early twentieth-century literary-historical context in which Murray operated, and his own idiosyncratic, ritualist reading of the play and of Greek tra

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Appolonov, Alexey. "Albert the Great’s Philosophical Theology." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 94–129. http://dx.doi.org/10.21146/2587-683x-2021-5-2-94-129.

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The thought of Albert the Great belongs to an important stage in the development of scholastics of the 13th century, which was marked by a reinterpretation and adaptation of the ancient and Arab philosophical heritage with its subsequent integration into Christian theology. The article examines some aspects of this process in relation to Albert’s philosophical theology (in particular, in relation to his attempts to synthesize on the basis of various sources a certain general scheme of proving the existence of God), and for this purpose, both his philosophical commentaries on the Aristotle’s tr

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Zagal, Hector. "On Intellectus Agens and Aristotellian separate substances: Aquinas' waterloo." Kriterion: Revista de Filosofia 46, no. 111 (2005): 117–37. http://dx.doi.org/10.1590/s0100-512x2005000100009.

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The present paper deals with Saint Thomas's commentary to Aristotle's De Anima III, in wich we find the famous analogy of light. It is sustained that due to the limitations of the analogy, Saint Thomas is forced to introduce a series of Neo-platonic elements incompatible with Aristotle's philosophy. The author means to explain this "betrayal" to Aristotle's philosophy by one of his most credited commentators. It is concluded that in order to reconcile the pagan world with the Catholic theology, Thomas Aquinas needs to redirect Aristotle through a less economical argument; that is, the introduc

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Morgain, Rachel. "The alchemy of life: Magic, anthropology and human nature in a Pagan theology." Australian Journal of Anthropology 24, no. 3 (2013): 290–309. http://dx.doi.org/10.1111/taja.12052.

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40

Edwards, James R. "‘Public Theology’ in Luke-Acts: The Witness of the Gospel to Powers and Authorities." New Testament Studies 62, no. 2 (2016): 227–52. http://dx.doi.org/10.1017/s0028688515000466.

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This study surveys the numerous and diverse powers and authorities to which the gospel is addressed in Luke-Acts, including major Jewish institutions and officials, Herodian rulers, Roman military officers, Greco-Roman officials, diverse officials, and pagan cults and supernatural powers. Well over half the references to authorities in Luke-Acts occur nowhere else in the New Testament. The frequent and diverse references to powers defend Christianity in a preliminary and obvious way from charges of political sedition. In a broader and more important way, however, they redefine power itself acc

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Dias, Marcelo. "Toward a Post-Religious Urban Theology: The Missionary Movement Ethos in Secularized Contexts." Journal of Adventist Mission Studies 15, no. 1 (2019): 38–51. http://dx.doi.org/10.32597/jams/vol15/iss1/5/.

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"An urban theology should be the center of conversation with the current post-religious context that takes into serious consideration people’s search for meaning and the new spirituality in this age. Perhaps popular culture can give clues about contemporary meaning-making as well (Shannahan 2014:207-217). On the one side, history assures that an urban setting does not need to feel like a threat to the Christian faith. “Early Christianity was primarily an urban movement. The original meaning of the word pagan (paganus) was ‘rural person,’ or more colloquially ‘country hick.’ It came to have rel

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Siburian, Carel Hot Asi. "Kristus (dan) Debata Mulajadi na Bolon: Perjumpaan yang “serupa tapi ‘tak sama” atau “adalah?”." Jurnal Teologi Kontekstual Indonesia 4, no. 2 (2023): 124. http://dx.doi.org/10.46445/jtki.v4i2.658.

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Christ and Debata Mulajadi na Bolon are two distinct entities, understood respectively by Christianity and by Batak-Toba culture. Christ is known as the incarnate logos (John 1:1-5) and the firstborn and invisible image of God (Colossians 1:15), while Debata Mulajadi na Bolon is only approached as “the supreme god of Batak-Toba”; although the titles ascribed to him are similar to those ascribed to God. This article will build on the idea that Christ is Debata Mulajadi na Bolon himself, although it must be acknowledged that there are differences, especially in their Trinity theology. Debata Mul

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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 10 (April 6, 1999): 95. http://dx.doi.org/10.32420/1999.10.848.

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In the 10th issue of the Bulletin “Ukrainian Religious Studies” in the rubric “Scientific Reports and Announcements” there are in particular the following papers: “Religious Studies and Theology” by A.Kolodny, “Activity of the Orthodox Mission in Ukraine on the Turning Point of the XIX-XXth Centuries” by G.Nadtoka, “Religion in the Spiritual Heritage of V.Lypinsky” by L.Kondratyk, “Church as a Factor of the Self-identification of the Nation in the Cultural and Civilization Environment” by O.Nedavnya, “The Problems of Development of The Social Teaching of the Catholicism” by V.Sergyiko, “The Go

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Insole, Christopher J. "Kant, Divinity and Autonomy." Studies in Christian Ethics 32, no. 4 (2019): 470–84. http://dx.doi.org/10.1177/0953946819869168.

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I suggest that in Kant’s conception of autonomy, we have a faithful variant of a perennial philosophical conception of divinity, distinctively re-configured by Kant’s own preoccupations and system, but still recognisably oriented around some philosophical conceptions of the divine, which have their origins in deep classical wells, with dreams and memories of thought-thinking-itself, and joyously diffusing itself, generating plenitude and harmony. If this is correct, then we might find that the most interesting dialogue in the realm of ‘public theology’ is not necessarily between Christianity a

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Gilski, Marek. "A Positive Side to Apophaticism: Prolegomena." Verbum Vitae 41, no. 3 (2023): 465–82. http://dx.doi.org/10.31743/vv.16458.

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The article synthetically presents positive aspects of apophaticism. It discusses its apologetic role, its importance in defending against magical thinking, its focus on experience, its openness to pluralism, and its inspirational role for a variety of disciplines in delimiting their cognitive boundaries. Some of the most important conclusions are: a) apophaticism played an important role in the early days of Christianity in polemics against both pagan cults and magical tendencies; b) already in ancient Greece apophaticism influenced the search not only for symbolic interpretations of Homer’s

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Giorgadze, Marine. "On the Structure of Apologetic Works." PHASIS, no. 17 (May 17, 2014): 159–64. https://doi.org/10.60131/phasis.17.2014.2328.

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The encounter of Greek culture and Christian faith was the most significant phenomenon at the beginning of the Christian era. The main aspects of apologetics – defense, polemics, propaganda – were not strange for either Hellenic or Judaic traditions. Indeed, some common themes can be singled out, of which three are the most important: anti-polytheistic and anti-idolatrous polemics – in respond to the accusation of atheism; rendition and praise of Christian moral and critique of pagan customs and traditions – in respond to incest and hatred towards mankind; in respond to the accusation of novel

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ABIZADEH, ARASH. "HOBBES'S CONVENTIONALIST THEOLOGY, THE TRINITY, AND GOD AS AN ARTIFICIAL PERSON BY FICTION." Historical Journal 60, no. 4 (2017): 915–41. http://dx.doi.org/10.1017/s0018246x16000418.

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AbstractBy the time Hobbes wrote Leviathan, he was a theist, but not in the sense presumed by either side of the present-day debate concerning the sincerity of his professed theism. On the one hand, Hobbes's expressed theology was neither merely deistic, nor confined to natural theology: the Hobbesian God is not merely a first mover, but a person who counsels, commands, and threatens. On the other hand, the Hobbesian God's existence depends on being constructed artificially by human convention. The Hobbesian God is not a natural person; he exists as a person only insofar as he is by fiction re

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Editors, The. "The Nature of the Divine: Transcendence and Immanence in Contemporary Pagan Theology: A Symposium." Pomegranate: The International Journal of Pagan Studies 13, no. 10 (2012): 4–16. http://dx.doi.org/10.1558/pome.v13.i10.14584.

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Sukma Baihaki, Egi. "Identitas Âzar Dalam Literatur Tafsir Nusantara." Jurnal Al-Fanar 1, no. 1 (2018): 1–18. http://dx.doi.org/10.33511/alfanar.v1i1.6.

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Âzar is one character names enshrined in the Qur'an, which appears in the story of Ibrâhîm's preaching dialogue. The figure of Âzar into a debate among historians as well as mufassir. The difference of views regarding the identity of Âzar, closely related to the sources of the Torah, which was used as a comparison to explain the figure of Âzar mentioned in the Qur'an. The identity of Âzar in the end, a debate in the realm of theology, as it pertains to the sanctity of nasab to the prophets. Differences of interpretation regarding the identity of Âzar keeps going, in every time and every interp

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Rahayu, Ruth Indiah. "Mempertanyakan Teodisi: Teodisi Yahudi Sesudah Auschwitz dalam Telaah Zachary Braiterman." MELINTAS 39, no. 2 (2024): 169–89. http://dx.doi.org/10.26593/mel.v39i2.7780.

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The 20th century holocaust against Jews in Auschwitz, Buchenwald, and other concentration camps was the starting point for the change in modern Jewish theology towards contemporary theology. Contemporary Jewish theologians, rabbis, and philosophers have revisited their theodicy by critically reading scriptural texts and traditions (Midrash). The substance debated in theodicy is about God’s goodness which is in conflict with God’s omnipotence so that evil and suffering occur. The problem of Jewish theodicy after Auschwitz was studied by Zachary Braiterman by explaining the split between the heg

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