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Relevant bibliographies by topics / Theologia crucis

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Academic literature on the topic 'Theologia crucis'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Theologia crucis"

1

Arendt, Dieter. "Literarische ,theologia crucis'." Zeitschrift für Pädagogik und Theologie 48, no. 1 (January 1, 1996): 85–94. http://dx.doi.org/10.1515/zpt-1996-480111.

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Adiprasetya, Joas. "God in the Crucified People." Journal of Reformed Theology 12, no. 3 (October 17, 2018): 284–95. http://dx.doi.org/10.1163/15697312-01203002.

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Abstract This article examines Martin Luther’s theology of the cross (theologia crucis) and its implications for the Asian struggle for humanity. It is argued that, although Luther’s influence on many Asian theologians is significant, his inconsistent position with regard to sociopolitical issues requires Asian theologians to reinterpret their own theologies of the cross beyond Luther’s initial position. Moreover, the article explores Kosuke Koyama’s appropriation of Luther’s theologia crucis in the Asian context by imaginatively constructing his own theology of the cross that critically addresses Asian sociopolitical realities.

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Beer, Theobald. "La «Theologia Crucis» de Lutero." Scripta Theologica 16, no. 3 (March 6, 2018): 747–80. http://dx.doi.org/10.15581/006.16.20581.

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Marks, Darren C. "George Grant and the theologia crucis: A theological modern agenda." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 381–96. http://dx.doi.org/10.1177/000842980403300306.

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This article looks the derivation of George Grant's "second" primal of Jerusalem in his critique of modernity presented in his doctoral dissertation on John Oman. In particular, it asks whether his theologia crucis, the presence of an offsetting "Otherness" to human self-interest and perspective, is consistent with both its Protestant origins and theological employment, or whether it is infected by that against which he wishes to vaccinate—modernity itself. In exploring this question, the motivations for Grant's refusal to interact with Karl Barth and neo-orthodoxy are also analyzed.

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5

Cho, Byoung Ha. "Eine Überlegung zu “Theologia crucis” Martin Luthers." Bible & Theology 76 (October 30, 2015): 245–74. http://dx.doi.org/10.17156/bt.76.09.

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Neto, Joaquim José de Moraes. "A ótica da cruz. Uma inversão da teologia." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 14 (April 12, 2016): 417. http://dx.doi.org/10.20890/reflexus.v9i14.292.

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Na sua theologia crucis Lutero identifica a situação de indigência do ser humano no mundo, através do sofrimento. Em Heidelberg (1518), ele demonstrou que havia outra ótica teológica através da qual poder-se-ia compreender a vida cristã. Não era a teologia da glória, herança da concepção teológica medieval emanada da escolástica aristotélico-tomista. Na theologia crucis estamos diante de um princípio de conhecimento teológico que se fundamenta tanto na concepção paulina da cruz, quanto na concepção do sofrimento humano levado até suas derradeiras consequências. Lutero identifica o topos de Deus. Há um lugar do e no qual Deus se mostra, a nossa humanidade. Esta revelação de Deus abre a humanidade. Abrir significa demonstrar, definir mostrando as entranhas. A revelação está para os humilhados, os sofredores. Deus se revela na fraqueza, a qual se expressa na inversão, ou seja, no abrir as entranhas e mostrar sua própria carne.In his theologia crucis Luther identifies the extreme poverty of the human being in the world through suffering. In Heidelberg (1518), he demonstrated that there was another theological perspective through which to understand Christian life. It was not the medieval theology of glory, inherited from the Scholasticism. In Luther’s theologia crucis we face a principle of theological knowledge which is based both in the Pauline concept of the cross as in the conception of human suffering brought to its ultimate consequences. Luther identifies the topos of God. There is a place from and in which God shows Himself, that is, our humanity. This revelation of God opens humanity. To open means to demonstrate, to show His entrails. The revelation is for the humiliated, the suffering people. God is revealed in weakness, which is expressed in the reversal, that is, in opening His bowels and showing His own flesh.

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Theißen, Gerd. "Moderne religiöse Kunst." Evangelische Theologie 67, no. 2 (March 1, 2007): 84–101. http://dx.doi.org/10.14315/evth-2007-0203.

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Abstract Der Aufsatz zeigt, dass es zwischen moderner Kunst und theologischer Ästhetik eine verborgene Konvergenz gibt, vorausgesetzt, man ergänzt die theologische Ästhetik des Schönen in einer theologia gloriae durch eine Ästhetik des Hässlichen in einer theologia crucis. Das gilt sowohl dann, wenn man einer allgemeinen Ästhetik des Erkennens folgt, als auch dann, wenn man eine Ästhetik des Handelns vorzieht. Die theologia crucis führt innerhalb einer Ästhetik des Erkennens und Erscheinens zu einem Bruch in der Erscheinung des Schönen. Sie konfrontiert innerhalb einer Ästhetik des Handelns und des Vorscheins eines gelungenen Lebens mit unserem Scheitern bei der Verwirklichung des Guten. Am Beispiel der religiösen Kunst Caspar David Friedrichs, Emil Noldes und Johannes Schreiters wird gezeigt, wie die Modernität ihrer Kunst durch eine theologia crucis bedingt ist, die aus vormoderner Zeit stammt.

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8

Dabney, D. Lyle. "Pneumatologia Crucis: Reclaiming Theologia Crucis for a Theology of the Spirit Today." Scottish Journal of Theology 53, no. 4 (November 2000): 511–24. http://dx.doi.org/10.1017/s0036930600057008.

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Of what are we speaking when we speak of the Holy Spirit? This most fundamental of all the questions asked in the field of Pneumatology has not received an answer widely accepted in the theology of the twentieth century. Karl Barth could write that the ‘Holy Spirit is nothing else than a certain relation of the Word to man’; while to Rudolph Bultmann, the Spirit was ‘the power of futurity,’ and was to be counted among the mythological forms of New Testament speech. Heribert Mühlen, on the other hand, interpreting the Latin pneumatological tradition in terms of the personalism of Ebner and Bubner, calls the Spirit ‘we,’ the unity of T and ‘thou.’ And David Gelpi reflects current feminist concerns when he designates God's Spirit as ‘The Divine Mother,’ the feminine in God. Finally, most recendy, Michael Welker has adopted the language of the natural sciences mediated through process thought and calls the Holy Spirit a ‘force field,’ while Jürgen Moltmann terms God's Spirit ‘the Spirit of Life’; a notion echoed in Mark Wallace's thesis that the Spirit is ‘the power of life-giving breath (r¨ah) within the cosmos who continually works to transform and renew all forms of life—both human and nonhuman.‘

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Jensen, Gordon. "Douglas John Hall's Use of Lutner's Theologia Crucis." Toronto Journal of Theology 7, no. 2 (September 1991): 196–210. http://dx.doi.org/10.3138/tjt.7.2.196.

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Koyama, Kosuke. "“EXTEND HOSPITALITY TO STRANGERS”- A MISSIOLOGY OF THEOLOGIA CRUCIS." International Review of Mission 82, no. 327 (July 10, 1993): 283–95. http://dx.doi.org/10.1111/j.1758-6631.1993.tb02670.x.

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Dissertations / Theses on the topic "Theologia crucis"

1

Hälbig, Klaus W. "Die Hochzeit am Kreuz eine Hinführung zur Mitte." München Don Bosco, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2991743&prov=M&dok_var=1&dok_ext=htm.

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Kim, Yong Joo. "Crux sola est nostra theologia das Kreuz Christi als Schlüsselbegriff der "theologia crucis" Luthers." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2007. http://d-nb.info/987276697/04.

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Bradbury, Rosalene Clare. "Identifying the Classical Theologia Crucis and in this Light Karl Barth's Modern Theology of the Cross." Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4261.

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This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed.
This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).

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Nielsen, Jesper Tang. "Die kognitive Dimension des Kreuzes zur Deutung des Todes Jesu im Johannesevangelium." Tübingen Mohr Siebeck, 2003. http://d-nb.info/994501137/04.

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Shi, Wenhua. "Paul's message of the cross as body language /." Tübingen : Mohr Siebeck, 2008. http://d-nb.info/988962217/04.

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Knöppler, Thomas. "Die theologia crucis des Johannesevangeliums : das Verständnis des Todes Jesu im Rahmen der johanneischen Inkarnations- und Erhöhungschristologie /." Neukirchen-Vluyn : Neukirchener Verl, 1994. http://catalogue.bnf.fr/ark:/12148/cb38819536m.

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Wirz, Christian. "Der gekreuzigte Odysseus "Umbesetzung" als Form des christlichen Verhältnisses zur Welt als dem Anderen." Regensburg Pustet, 1993. http://deposit.ddb.de/cgi-bin/dokserv?id=2641196&prov=M&dok_var=1&dok_ext=htm.

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Zinnecker-Rönchen, Astrid. "Geschenkte Menschlichkeit : über die Bedeutung des Kreuzes Jesu Christi für das Verständnis christlicher Identität in feministischer Theologie, bei D. Korsch und bei H.J. Iwand /." Berlin : Lit, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016234121&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.

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Myrén, Anna. "The question of finding a merciful God : Understanding Martin Luther's relation to metaphysics and ontology." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324482.

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Abstract “The question of finding a merciful God. Understanding Martin Luther’s relation to metaphysics and ontology” Myrén, Anna. 2017, Master’s Thesis, 30 credits. E-mail: annamyren@live.se The Department of Theology, Uppsala University, Engelska Parken, Thunbergsv. 3B, Box 511, SE-751 20 UPPSALA, Sweden, info@teol.uu.se This thesis examines arguments and premises for understanding Luther’s relationship to metaphysics and ontology. The main theoretical sources are firstly research that, on the one hand argue that Luther’s doctrine of justification has ontological structures and on the other treat his relation to metaphysics, and secondly sources that treat Luther’s development of theological themes and issues from a history of ideas perspective. The thesis concludes that the arguments of Finnish Luther scholars Tuomo Mannermaa and Sammeli Juntunen are helpful for understanding the relationship between Luther, metaphysics and ontology. Their conclusions display different levels of structures in his doctrine; thematic as well as re-oriented structures of thought, showing that Luther is occupied with metaphysical and ontology and presenting strong arguments for his doctrine of justification as ontological. Luther’s doctrinal development can be understood both as a result of criticism of substance-metaphysics, as well as itself ultimately displaying metaphysical and ontological issues. Such contents in his theology should be viewed in the larger perspective of forming theology, a history of ideas context that broadens the question to one of structures of thought, involving themes, issues, forming of doctrine as processual development. However, their thematic, doctrinal focus risks not giving full account for understanding Luther’s relation to metaphysical and ontological issues. An intricacy of the question is displayed and possible to trace when Luther’s theology is addressed from systematical as well as historical perspectives. The thesis finally argues with the help of a history of ideas perspective that the theologia crucis - specifically with its concept of the hidden God, the deus absconditus – is a resource for further inquiry of Luther and metaphysics, in understanding his theology as describing reality. Keywords: Luther, metaphysics, ontology, doctrine of justification, Mannermaa, Juntunen, themes, structures of thought, theologia crucis, deus absconditus.

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Brandby, Cöster Margareta. "Att uppfatta allt mänskligt : underströmmar av luthersk livsförståelse i Selma Lagerlöfs författarskap. Swedish text with a German summery." Doctoral thesis, Karlstads universitet, Estetisk-filosofiska fakulteten, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-5587.

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This thesis categorises some characteristic features in the 20th century Lutheran theology, in order to create a picture of the Lutheran theology and Lutheran pre-understanding of life which leave its marks on Selma Lagerlöf as well as on other contemporary expressions of faith and worldviews. Four Lutheran figures of thought are examined as undercurrents in the discourse of the writings of Selma Lagerlöf. They are a) The understanding of Word and Faith, which includes the understanding of justification by faith. b) Faith in God as Creator and in his providence. c) The doctrine of vocatio and God's two regiments. d) The theology of the Cross that emphasises the descent of God and God's taking part in the human life. This investigation has shown that the epic of Lagerlöf can be read in terms of Lutheran theology. The religious roots of Selma Lagerlöf are often described as ”a nothing” - a traditional background, a friendly non-doctrinal piety, and so forth. But this inconspicuous and unconscious religious background has a content, namely the Lutheran faith in the culture and society in which she grew up. Some of the great novels such as The story of Gösta Berlings saga, Jerusalem and The wonderful adventures of Nils and some stories, sagas and legends are investigated. The study shows how the Lutheran understanding of life is expressed in these texts and their interpretation of the reality.

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Books on the topic "Theologia crucis"

1

Ngien, Dennis. The suffering of God accordingto Martin Luther's theologia crucis. New York: P. Lang, 1995.

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Moltmann, Ju rgen. El Dios crucificado: La cruz de Cristo como base y cri tica de la teologi a cristiana. 3rd ed. Salamanca, Espan a: Ed. Si gueme, 2010.

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Veer, Eelco van der. Cruciale verborgenheid: Een studie naar de reikwijdte van Luthers theologia crucis. Kampen: J.H. Kok, 1992.

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Parisi, Cristiano Massimo. Dalla theologia crucis al divenire della creazione: Il cammino teologico di Jürgen Moltmann. Bologna: EDB Edizioni Dehoniane Bologna, 2019.

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Knöppler, Thomas. Die theologia crucis des Johannesevangeliums: Das Verständnis des Todes Jesu im Rahmen der johanneischen Inkarnations- und Erhöhungschristologie. Neukirchen-Vluyn: Neukirchener Verlag, 1994.

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Rudolf, Weth, ed. Das Kreuz Jesu: Gewalt, Opfer, Sühne. Neukirchen-Vluyn: Neukirchener, 2001.

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1967-, Trelstad Marit, ed. Cross examinations: Readings on the meaning of the cross. Minneapolis, MN: Fortress Press, 2006.

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8

Toniolo, Andrea. La theologia crucis nel contesto della modernità: Il rapporto tra croce e modernità nel pensiero di E. Jüngel, H.U. von Balthasar e G.W.F. Hegel. Roma: Pontificio seminario lombardo, 1995.

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Lombardo, Nicholas E. The Father's will: Christ's crucifixion and the goodness of God. Oxford: Oxford University Press, 2013.

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10

1483-1546, Luther Martin, ed. On being a theologian of the Cross: Reflections on Luther's Heidelberg disputation, 1518. Grand Rapids, Mich: W.B. Eerdmans, 1997.

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Book chapters on the topic "Theologia crucis"

1

Nüssel, Friederike. "Theologia crucis? Zur Rezeption lutherischer Kreuzestheologie in Wolfhart Pannenbergs Systematischer Theologie." In Die Christologie Wolfhart Pannenbergs, 171–88. Göttingen: Vandenhoeck & Ruprecht, 2020. http://dx.doi.org/10.13109/9783666560347.171.

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Chediath, Geevargese. "The Three Crucial Terms in Syriac Theology - Kyana, Qnoma, and Parsopa." In The Harp (Volume 15), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 59–66. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233037-006.

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Engelhardt, Jeffers. "9. An Ethnomusicology of Spiritual Realities." In Music and Spirituality, 193–208. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0403.09.

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This chapter surveys some of ethnomusicology’s attitudes toward religion and other-than-human agency in its disciplinary histories and practices. Since the early 1900s, the field has moved from positivist, comparative origins through a cultural turn and into nonsecular methodologies. This is the story of a long pivot from disentangling music and religion as secular categories toward recognizing the entanglements of sound, spiritual realities, and ethnomusicologists. Alongside its methodologically atheist or methodologically agnostic disciplines in the social sciences, mainstream ethnomusicology proceeded through the twentieth century on the basis of knowledge being limited to the human. Other-than-human agents were largely written out of ethnomusicology. Ethnomusicologists could report on research participants’ descriptions of the spiritual power and divine origins of music, but could not leverage sonic theologies or the knowledge of divine encounter in ethnomusicology so-named. In many of ethnomusicology’s histories, addressing connections between music and spiritual realities meant wielding the blunt instrument of ‘music’ on the secular oxymoron of ‘spiritual realities.’ Things have changed since the 2000s. In this chapter, I draw attention to ethnomusicology’s nonsecular turn by comparing the work of Jeff Todd Titon and Melvin Butler and offering a brief ethnography of a performance by The Campbell Brothers, sacred steel artists from the House of God Church. To contextualize this crucial turn, I emphasize its embrace of sonic theology as a theoretical tool, the ways other-than-human agency enters into musical ethnography, and the knowledge ethnomusicologists communicate through their nonsecular relationships with other-than-human deities and spiritual beings.

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"Theologia Crucis." In Hans Joachim Iwand on Church and Society. T&T CLARK, 2023. http://dx.doi.org/10.5040/9780567705631.0018.

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"Theologia paradoxa, theologia crucis." In Luther, Barth, and Movements of Theological Renewal (1918-1933), 149–70. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110612066-010.

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"Luther’s Theologia Crucis." In Christ as Sacrament and Example, 39–76. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvzcz31g.7.

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"§ 7 Theologia crucis und theologia trinitatis." In Erster Band: Versöhnung und neue Schöpfung - Zweiter Band: Der gegenwärtig erinnerte Jesus - Dritter Band: Inkarnation des Menschen und Menschwerdung Gottes, 195–222. Gütersloher Verlagshaus, 2020. http://dx.doi.org/10.14315/9783641126124-008.

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"Towards a Lukan theologia crucis." In The Paradox of Salvation, 226–44. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9780511470431.009.

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Karimies, Ilmari. "Theologia crucis beim frühen Luther." In Ausstrahlung und Widerschein, 501–32. Evangelische Verlagsanstalt, 2023. http://dx.doi.org/10.5771/9783374072569-501.

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"4. Logoschristologie und trinitarische theologia crucis." In Versöhnung, 81–101. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666567131.81.

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Conference papers on the topic "Theologia crucis"

1

Kryshtop, Ludmila. "Ethical Rigorism of Kant and Theological Moralism of Crusius." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.6.

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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.

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