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Journal articles on the topic 'Theologia crucis'

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Published: 4 June 2021
Last updated: 1 August 2024

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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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2

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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3

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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4

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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6

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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7

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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9

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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10

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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11

Pereira-Delgado, Álvaro. "La Pascua del Crucificado. Obertura de una "theologia crucis"." Isidorianum 12, no. 24 (September 29, 2023): 317–88. http://dx.doi.org/10.46543/isid.0312.1053.

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12

Louw, Daniël, and G. A. Dames. "The professionalization of pastoral caregiving." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 91–102. http://dx.doi.org/10.17570/stj.2020.v6n2.a5.

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Pastoral caregiving within a clinical setting and the parameters of interdisciplinarity and a team approach to healing and helping, cannot escape the public demand for a professional approach to caregiving i.e. safeguarding the well-being of people and patients. In this regard, differentiation in terms of theory, paradigmatic conceptualization, and directives for a base anthropology, are paramount. To detect the identity of the pastoral caregiver within the parameters of the pastoral ministry and the Christian tradition of cura animarum, the research focuses on the theological paradigm for comfort and compassion. It is argued that the professional stance of caregivers is shaped by biblical hermeneutics. The theological characteristics of pastoral interventions and engagements are determined by the appropriate God-image of compassionate being-with as pastoral exemplifications of a theologia crucis, directed by a theologia resurrectionis.
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13

Ki-Cherl Chung. "Luthers Theologia crucis und biblische Hermeneutik in De servo arbitrio." Theological Forum 61, no. ll (September 2010): 115–41. http://dx.doi.org/10.17301/tf.2010.61..005.

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14

Williams, Reggie. "Developing a Theologia Crucis: Dietrich Bonhoeffer in the Harlem Renaissance." Theology Today 71, no. 1 (March 18, 2014): 43–57. http://dx.doi.org/10.1177/0040573613519124.

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15

Ingram, Paul O. "Embodied Cross: Intercontextual Reading of Theologia Crucis (review)." Buddhist-Christian Studies 32, no. 1 (2012): 164–67. http://dx.doi.org/10.1353/bcs.2012.0003.

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16

Wernisch, Martin. "Recenze: Amedeo Molnár: Theologia crucis. (Nedokončené přednášky z let 1989–90), k tisku připravil Ota Halama, Praha: Kalich, 2018, 211 stran, ISBN 978-80-7017-258-2." TEOLOGICKÁ REFLEXE 27, no. 2 (November 1, 2021): 201–17. http://dx.doi.org/10.14712/27880796.2021.2.14.

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17

Gilland, David. "What has Basel to do with Epworth? Karl Barth on Pietism and the theology of the Reformation." Holiness 3, no. 2 (June 16, 2020): 191–206. http://dx.doi.org/10.2478/holiness-2017-0005.

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AbstractThis article examines Karl Barth's earliest engagements with Pietism, rationalism and liberal Protestantism against the backdrop of the theologies of Albrecht Ritschl and Wilhelm Herrmann. The analysis then follows Barth through his rejection of liberal theology and his development of a dialectical theology over against Wilhelm Herrmann and with particular reference to Martin Luther's theologia crucis. The article concludes by examining Barth's comments on religious experience to a group of Methodist pastors in Switzerland in 1961.
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18

Beraldi, Adriano. "A Inquietude da vida Fática." Sofia 12, no. 2 (August 16, 2023): e12241590. http://dx.doi.org/10.47456/sofia.v12i2.41590.

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Dans son cours de 1921-1922, Interprétations phénoménologiques d’Aristote, le jeune Heidegger conceptualise, par le biais d’Aristote, les phénomènes archichrétiens thématisés dans son interprétation de Paul (1920-1921) et d’Augustin (1921). Cette conceptualisation phénoménologique, guidée par l’opposition luthérienne entre theologia gloriae et theologia crucis, imprime l’orientation générale à sa « destruction » d’Aristote (Physique, De anima, Éthique à Nicomaque) située sous l’horizon herméneutique de la « vie facticielle » en sa mobilité.
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19

Green, Chris. "The Crucified God and the Groaning Spirit: Toward a Pentecostal Theologia Crucis in Conversation with Jürgen Moltmann." Journal of Pentecostal Theology 19, no. 1 (2010): 127–42. http://dx.doi.org/10.1163/174552510x489946.

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AbstractThis study of Moltmann's theology of the cross explores its significance for Pentecostal thought and practice. It is argued here that Moltmann's theologia crucis, and the pneumatological and ecclesiological implications derived from it, promises to help Pentecostals provide a muchneeded account of suffering grounded in a genuinely Pentecostal theology of the cross.
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20

Skottene, Ragnar. "Herlighet uten kors? – «Trosbevegelsens» grunnlagstenkning i lys av Martin Luthers theologia crucis." Tidsskrift for Teologi og Kirke 81, no. 01 (March 24, 2010): 41–53. http://dx.doi.org/10.18261/issn1504-2952-2010-01-04.

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21

Simpson, Gary M. "Theologia Crucis and the Forensically Fraught World: Engaging Helmut Peukert and Jürgen Habermas." Journal of the American Academy of Religion LVII, no. 3 (1989): 509–42. http://dx.doi.org/10.1093/jaarel/lvii.3.509.

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22

Hinlicky, Paul R. "Tilted in the Direction of Duns Scotus: Sonderegger's “Formal Distinction” and the Theologia Crucis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 27, no. 1 (February 2018): 56–62. http://dx.doi.org/10.1177/106385121802700107.

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23

Mattes, Mark. "The Cross of Reality: Luther’s Theologia Crucis and Bonhoeffer’s Christology by H. Gaylon Barker." Lutheran Quarterly 30, no. 1 (2016): 78–79. http://dx.doi.org/10.1353/lut.2016.0006.

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24

Hoyum, John W. "Theologia Crucis: A Companion to the Theology of the Cross by Robert Cady Saler." Lutheran Quarterly 31, no. 4 (2017): 456–57. http://dx.doi.org/10.1353/lut.2017.0087.

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25

Merkel, Helmut. "Israel Im Lukanischen Werk." New Testament Studies 40, no. 3 (July 1994): 371–98. http://dx.doi.org/10.1017/s0028688500012625.

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Seit mehr als 40 Jahren ist das lukanische Werk ein ‘Sturmzentrum’ der Neutestamentlichen Wissenschaft. An den Wind-maschinen standen vornehmlich deutsche Neutestamentler – ich nenne nur E. Käsemann, Ph. Vielhauer und H. Conzelmann –, die ihre Lukaskritik aus innertheologischen Beweggriinden – theologia crucis versus theologia gloriae, existentiale Interpretation versus Heilsgeschichte – vorbrachten. Um die Stillung der Stürme haben sich u.a. O. Bauernfeind, W. G. Kümmel, E. Schweizer, U. Wilckens, W. C. von Unnik verdient gemacht. Schien damit die Zeit für ruhige Detailarbeit gekommen, so brauten sich neue Stürme über Lukas zusammen, diesmal in der Neuen Welt. Diese neue Lukaskritik zentriert sich um das Thema meines Referates, und die Beweggründe sind in der Betroffenheit über den Holocaust und seine möglichen Wurzeln im Neuen Testament zu finden, S. Sandmel, R. Maddox, J. T. Sanders und H. Räisänen sind prominente Vertreter dieser neuen Lukaskritik.
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26

Deeg, Alexander. "Museums of lie and truth: Speaking toward truth in our sermons." International Journal of Homiletics 6, no. 1 (December 20, 2023): 1–12. http://dx.doi.org/10.21827/ijh.6.1.1-12.

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The search for truth becomes a challenging theological task in a world of lies and propaganda, being exhibited more and more openly. Inspired by two “Museums of Lies,” this paper aims to show how lies can be used to uncover a more profound truth by exposing them through a truth-seeking lens. While the homiletical task of “preaching the truth” is more complicated than it would seem at first glance, it is accompanied by the anthropological question, ‘Whether it is true’ (Karl Barth), and the theological question: ‘What is truth?’. The argument is that by observing what Martin Luther called “theologia crucis,” the task of preaching truth becomes dependent on the means and ways in which the Bible itself uncovers truth within our world of lies and by acknowledging that the discovery of truth can only be described as a process, at the beginning and end of which Jesus’ answer to Pilate may provide reassurance.
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Heavin. "Power Made Perfect in Weakness: Theologia Crucis in 2 Corinthians 13:3–4." Journal of Theological Interpretation 13, no. 2 (2019): 251. http://dx.doi.org/10.5325/jtheointe.13.2.0251.

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28

Matošević, Lidija, and Tomislav Minić. "Lutherova teologija križa." Obnovljeni život 73., no. 3 (November 23, 2018): 343–60. http://dx.doi.org/10.31337/oz.73.3.4.

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Rad predstavlja osnovne crte teologije križa u teološkom opusu Martina Luthera (1483.-1546.). Polazi se od toga da teologija križa nije Lutherov teološki domišljaj, nego je Luther preuzima od ranije kršćanske tradicije i na sebi je svojstven način radikalizira. U radu se stoga ukazuje na začetke teologije križa u Novom zavjetu te posebice u Pavlovim spisima. Predstavljaju se pokreti u povijesti Crkve prije Luthera za koje je teologija križa bila bitna inspiracija i odrednica, pri čemu se posebnu važnost pridaje kasnosrednjovjekovnomu pokretu mistike patnje te kasnosrednjovjekovnomu pokretu devotio moderna. Potom se postavlja pitanje o Lutherovoj recepciji dotadašnje tradicije teologije križa, odnosno o njezinu značenju kod Luthera. Ukazuje se na Lutherovo suprotstavljanje teologije križa (theologia crucis) i tzv. teologije slave (theologia glorie), odnosno na Lutherovo razumijevanje teologije križa kao načela teološke epistemologije. Postavlja se pitanje o Lutherovoj dosljednosti u provedbi njegova programa teologije križa. Pritom se pažnja pridaje kritici Lutherove „poštede“ tradicionalne metafizike onako kako je ona artikulirana u djelu Jürgena Moltmanna.
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29

Mawson, Michael. "The Weakness of the Word and the Reality of God: Luther and Bonhoeffer on the Cross of Discipleship1." Studies in Christian Ethics 31, no. 4 (August 3, 2018): 452–62. http://dx.doi.org/10.1177/0953946818793071.

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For both Luther and Bonhoeffer God enters into and dwells in the world through weakness and suffering, rather than divine authority or strength. This article explores the significance of Luther’s theologia crucis and Bonhoeffer’s treatment of ‘the weakness of the Word’ in Discipleship. Moreover, it draws out some of the implications of these themes for Christian mission today. What does it mean for Christians to witness to and engage the world in weakness? How does this free Christians from needing a fixed programme or governing ideal in their witness and evangelism?
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Spinks, Casey. "Thinking Through the Cross." Philosophy and Theology 31, no. 1 (2019): 21–37. http://dx.doi.org/10.5840/philtheol2020620129.

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Martin Luther has given little explicit influence on philosophy, and in 1950 Jaroslav Pelikan called for further work into investigating a ‘Lutheran philosophy.’ The beginning of this work lies in Luther’s Heidelberg Disputation, in which he attacks the method of scholasticism and counters with the method of truly Christian theology, a theologia crucis. Such counter, this article argues, entails a shift in Christian philosophizing, a shift that sharply distinguishes between God and man and yet, through this distinction, as Luther asserts, allows one to “call the thing what it actually is”—and thus leads to a truly Christian philosophy.
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Hoffmann, Martin. "Hans Joachim Iwands Impulse zu einer christlichen Gesellschaftsethik." Zeitschrift für Evangelische Ethik 41, no. 1 (February 1, 1997): 203–16. http://dx.doi.org/10.14315/zee-1997-0127.

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Abstract After Second World War Hans Joachim Iwand (1899- 1960) reacts upon the experiences during the time of Nazi-Germany with a conception, which deals in a new way with the questions of political ethics. In this conception Iwand criticized the bipolar and traditional pattem of »State and Church« and explores »Society« as a selfcontained and autonomaus theme for political ethics. It is remarkable to see, how lwands approach to »theologia crucis« and the notions of the term »consciene« are now transformed in an pneumaticological way, that opens the ethic for a conception of public responsibility
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Sumner, D. O. "Cross Theology: The Classical Theologia Crucis and Karl Barth's Modern Theology of the Cross. By ROSALENE BRADBURY." Journal of Theological Studies 63, no. 1 (April 1, 2012): 405–8. http://dx.doi.org/10.1093/jts/fls047.

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33

Tsonchev, Tsoncho. "Freedom, Happiness, and the Communion of Life." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 53–70. http://dx.doi.org/10.26443/jcreor.v2i2.50.

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The first part of this paper discusses the question of freedom and happiness through the prism of Dostoyevsky's Story of the Grand Inquisitor and Evgenyi Zamyatin's dystopia We. It argues that the goal of human life is not happiness but freedom, and that materialistic utilitarianism and rationalism do not oppose totalitarianism. The second part of the paper shows, through the philosophy of Nikolai Berdyaev, that freedom is both personalistic and communitarian and that death and separation in our lives cannot destroy life and the meaning of life. According to Berdyaev's eschatological vision, there is no individual salvation; life is eternal and essentially communal. The argument of this paper could be described as theologia crucis.
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Tsonchev, Tsoncho. "Freedom, Happiness, and the Communion of Life." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 53–70. http://dx.doi.org/10.26443/jcreor.v2i2.55.

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The first part of this paper discusses the question of freedom and happiness through the prism of Dostoyevsky's Story of the Grand Inquisitor and Evgenyi Zamyatin's dystopia We. It argues that the goal of human life is not happiness but freedom, and that materialistic utilitarianism and rationalism do not oppose totalitarianism. The second part of the paper shows, through the philosophy of Nikolai Berdyaev, that freedom is both personalistic and communitarian and that death and separation in our lives cannot destroy life and the meaning of life. According to Berdyaev's eschatological vision, there is no individual salvation; life is eternal and essentially communal. The argument of this paper could be described as theologia crucis.
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35

KOLB, ROBERT. "Luther's Theology of the Cross Fifteen Years after Heidelberg: Lectures on the Psalms of Ascent." Journal of Ecclesiastical History 61, no. 1 (December 2, 2009): 69–85. http://dx.doi.org/10.1017/s0022046909991345.

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Luther's hermeneutical principles labelled ‘the theology of the cross’, developed in his ‘Heidelberg theses’ of 1518, continued to guide his formulation of biblical teaching throughout his career. In lectures on the Psalms of ascent (1532–3), under quite different circumstances, Luther claimed again that ‘Our theology is a theology of the cross’. Five elements of his Heidelberg theologia crucis guided his interpretation in these lectures. The distinction of the hidden and the revealed God, the focus on Christ's atoning sacrifice for sin, the reliance on faith in God's Word rather than human reason, God's working ‘under the appearance of opposites’ and the suffering involved in battling Satan shape his treatment of many passages in the lectures on Psalms cxx–cxxxiv.
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Cocksworth, Ashley. "Book Review: Historical and modern theologies of the cross: Rosalene Bradbury, Cross Theology: The Classical Theologia Crucis and Karl Barth’s Modern Theology of the Cross." Expository Times 125, no. 4 (December 20, 2013): 194. http://dx.doi.org/10.1177/0014524613494634a.

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37

De Campos, Fernando Batista, Odilon Duffeck, and Jéssica Lais Kriese Duffeck. "Lutero e a experiência do Abscôndito da Cruz." Revista Pistis & Praxis 16, no. 1 (May 9, 2024): 68–82. http://dx.doi.org/10.7213/2175-1838.16.001.ds05.

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No final de abril de 1518, Lutero é convocado à cidade de Heidelberg. Lutero vai direto ao ponto e fala sobre a natureza de Deus e a natureza da criatura humana presa no pecado. Tais afirmações constituíram uma mudança no debate teológico ocidental, bem como a maneira de Deus lidar com o mal e o que significa ser “humano”. A Disputa de Heidelberg é considerada especial tanto histórica quanto teologicamente. Lutero buscou apresentar uma nova estrutura conceitual para pensar sobre Deus e a criatura humana. Ele forneceu uma nova base ou conjunto de pressupostos para proclamar a mensagem do Evangelho. Este artigo aborda o aspecto profundo da teologia da cruz (Theologia Crucis) de Lutero, trazendo à tona sua necessidade de buscar um equilíbrio entre o racional e o existencial na vida cristã.
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Schmaelter, Matheus Maia. "relação entre fé e finitude em Lutero e Kierkegaard." Trilhas Filosóficas 15, no. 1 (March 13, 2023): 81–96. http://dx.doi.org/10.25244/tf.v15i1.4832.

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O presente artigo visa, sob uma perspectiva existencial e fundamentada na tradição cristã, refletir a respeito da problemática relação entre a fé e a finitude, de modo a apontar que a primeira só encontra-se plena na experiência da finitude, no que denominamos no título de retomada do mundo. Para isso, primeiramente analisamos a chamada theologia crucis, de Lutero, apresentada no Debate de Heidelberg, em que o reformador alemão defende, em posição crítica à escolástica, que o conhecimento de Deus só é possível naquilo que é visível, a saber, o Cristo crucificado. Em seguida, vemos como Kierkegaard, através do pseudônimo Johannes de Silentio em Temor e tremor, descreve a experiência da fé como um duplo movimento de resignação e retomada, caracterizando a fé no interior de uma experiência existencial paradoxal, que vive na tensão entre a finitude e a infinitude.
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39

Barniske, Friedemann. "Between Religion and State." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 1 (July 8, 2021): 42–68. http://dx.doi.org/10.30965/23642807-bja10006.

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Abstract On the basis of Martin Luther’s theologia crucis in the Heidelberg Disputation (1518), the Lutheran concept of law in the 20th Century is examined. Luther’s distinction of religious and civil dimension of law with its religious restriction to a convicting function regarding the sin is received in the Luther-Renaissance of the 1920 and 1930s. The sample of Emanuel Hirsch (1888–1972) gives insight into the deeply ambivalent character of the Lutheran concept of law before World War II which combined a profound theory of Christian subjectivity with a theory of state promoting German nationalism in opposition to western democracy. The moderate theology of Wolfgang Trillhaas (1903–1995) reflecting the experience of the Nazi-Regime de-potentializes the Lutheran prejudice against the law in order to achieve new democratic perspectives on the notion of law in dogmatics and ethics. Thus, an affirmative position is established despite a remaining ambivalence in contemporary Lutheran Protestantism.
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40

Root, Andrew. "God’s Hiddenness, Absence, and Doubt: The Theology of the Cross as Theological Direction for Youth Ministry." Journal of Youth and Theology 8, no. 1 (January 17, 2009): 60–76. http://dx.doi.org/10.1163/24055093-90000005.

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This article asserts that the core of ministry is the ability to contemplate and articulate the “where” of God (to be able to express where we concretely encounter God). It argues that too often we have simply asserted that God is everywhere leading us to over-state the revealed, nearness, and rationality of God’s nature, keeping us from having anything specific or rich to say about God’s very activity. We have often fallen into this trap of abstractions because we have not seen the adolescent’s very ontological state as existing between possibility and nothingness, instead viewing adolescence fundamentally and finally as a developmental period of growth, advancement, and preparation. Therefore, this paper will turn to the theologia crucis as a way of conceptualizing “where” God can be found, and how this very conceptualization attends to the adolescent’s ontological state between possibility and nothingness. The paper will conclude by providing some thoughts on how this impacts the practice of the youth worker.
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Castillo Laffitte, E. "Iñigo ÁLVAREZ DE TOLEDO, Culturas indígenas y evangelización en José de Acosta, Pontificia Universitas Santae Crucis, Facultas Theologiae, Thesis ad Doctorandum in Sacra Theologia totaliter edita, Romae 2000, 289 pp." Anuario de Historia de la Iglesia 11 (May 2, 2018): 533. http://dx.doi.org/10.15581/007.11.23968.

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42

Holzer, Vincent. "Theologia Crucis et doctrine trinitaire lecture critique de la Vollendete Religion de G.W.F. Hegel dans le contexte de la théologie contemporaine de la croix." Revue des sciences religieuses, no. 86/3 (July 15, 2012): 257–84. http://dx.doi.org/10.4000/rsr.1465.

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Viciano, A. "Ursula BLEYNBERG, Die Gegenwart Christi in der Kirche. Eine theologische Untersuchung zu den Briefen des hl. Ignatius von Antiochien, Thesis ad Doctoratum in S. Theologia totaliter edita, Athenaeum Romanum Sanctae Crucis, Facultas Theologiae, Roma 1991, 244 pp., 17 x 24." Scripta Theologica 24, no. 3 (February 20, 2018): 1092–93. http://dx.doi.org/10.15581/006.24.17884.

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Marti, Gerardo. "Ethnographic Theology: Integrating the Social Sciences and Theological Reflection." Cuestiones Teológicas 49, no. 111 (2022): 1–18. http://dx.doi.org/10.18566/cueteo.v49n111.a13.

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Theologians are widely embracing ethnographic research to accomplish their theological work. However, since most theologians are not substantively trained in social scientific methods, their sophistication with this methodology is limited, leading to distortions in recorded observations and proffered interpretations. This essay seeks to address this lack of depth by articulating some of the most essential sensitivities that are crucial to the best practices associated with exemplary scholarship emerging at the intersection of ethnography and theology. Among the most important distinctions that theologians must recognize is a simple, heuristic distinction between “found theologies” and “imposed theologies”. Ethnographers know that reporting our findings always requires a careful examination of the assumptions that may unwittingly constrain what we recognize, let alone “see.” The distinction offered between “found theologies” and “imposed theologies” serves to remind theologically concerned field workers that unexamined ideals and prejudices as well as deeply held values and convictions can radically direct our attention and creatively reshape our perceptions. It also allows insightful focus on the dynamics of power as well as inclusion of marginalized peoples. My modest goal, therefore, is to further equip theologically-oriented scholars to produce original, social-scientifically conscientious, yet substantively rich and responsible works that further innovate the use of social science methodology among theologians. Ultimately, by further substantiating the ethics of ethnographic practice among theologians, students and scholars will accentuate the integrity of findings and produce streams of scholarship that will foster the unexpected and urgently needed theologies of the future.
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Medina, Néstor, Becca Whitla, and Ary Fernández-Albán. "Liberation Theologies, Decolonial Thinking, and Practical Theologies: Odd Combinations?" International Journal of Practical Theology 25, no. 1 (June 1, 2021): 110–31. http://dx.doi.org/10.1515/ijpt-2021-0002.

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Abstract This article honours the rich contexts from which liberation theologies and decolonial insights emerge. It includes an invitation to practical theologians to be mindful of the long-standing intellectual traditions behind these strands. The authors summarize and distinguish the crucial insights and points of differences as they argue for rigorous practical theological methods. They draw from their concrete experiences in the Americas to show the intricate possibilities of using liberation and decolonial thinking in practical theology.
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Robinson, P. J., and D. J. Smit. "What makes theological education "theological"? A South African story on the -integrity of theological education." Verbum et Ecclesia 17, no. 2 (April 21, 1996): 405–19. http://dx.doi.org/10.4102/ve.v17i2.463.

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What makes theological education "theological"? A South Arican story on the iniegrity of theological educationDavid Tracy claims that the contemporary emergence of a sociological imagination is as crucial for theological self-consciousness as the earlierrise of historical consciousness among theologians. The authors are of the opinion that the rapid and fundamental social changes in South African society over the past few years have accelerated this "emergence of a sociological imagination" amongst South African theologians. In three sections, they point to three clusters of questions that have therefore become increasingly important, namely questions related to the growing awareness of the crucial role of social location or context, questions arising from a growing acknowledgement of public responsibility, andquestions concerning the integrity of theological education, i.e. the question on what makes theological education "theological".
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Robinson, P. J., and D. J. Smit. "What makes theological education "theological"? A South African story on the integrity of theological education." Verbum et Ecclesia 17, no. 2 (April 21, 1996): 405–19. http://dx.doi.org/10.4102/ve.v17i2.527.

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What makes theological education "theological"? A South Mrican story on the iniegrity of theological education David Tracy claims that the contemporary emergence of a sociological imagination is as crucial for theological self-consciousness as the earlier rise of historical consciousness among theologians. The authors are of the opinion that the rapid and fundamental social changes in South African society over the past few years have accelerated this "emergence of a sociological imagination" amongst Sout~ African theologians. In three sections, they point to three clusters of questions that have therefore become increasingly important, namely questions related to the growing awareness of the crucial role of social location or context, questions arising from a growing acknowledgement of public responsibility, and questions concerning the integrity of theological education, i e the question on what makes theological education "theological".
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Stengel, Friedemann. "Johan Ernst Gunnerus and the Quest for the Soul in the Eighteenth Century." 1700-tal: Nordic Journal for Eighteenth-Century Studies 12 (November 5, 2015): 132–60. http://dx.doi.org/10.7557/4.3529.

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The Norwegian bishop, theologian, philosopher, political scientist, and naturalist, Johan Ernst Gunnerus, can be regarded as one of the most significant proponents of continental European culture in eighteenth-century Norway. The eighteenth-century debate on the meaning and locus of the soul, considered the most central scholarly debate of the ‘Century of Enlightenment’, clearly exemplifies Gunnerus’ own entanglement in contemporaneous philosophical and theological debates. While delineating his position within it, the present article seeks to shed light on its crucial dimensions and arguments, while also illuminating its impact on the transmission of traditional Christian ideas. Theological-philosophical concepts underwent dramatic transformations – in particular, on the question of the immortality of the soul – that also extended to anthropology, eschatology and the divine doctrine. Positioning Gunnerus within this debate demonstrates the interdisciplinary nature of scholarly interactions on topics that today might be deemed purely theological. Their vigorous resistance to dogma and barriers to autonomous thinking form a salient feature of the Enlightenment era. In contextualizing Gunnerus’ doctrine on the soul, it becomes clear that classifying theologies and philosophies according to clear-cut categories like ‘Enlightenment’, ‘Pietism’, or ‘Esotericism’, prunes the complexity of the debates and implicates far-reaching perspectives of the Enlightenment discourse in notions generated in the centuries thereafter.
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Wittman, Tyler. "John Webster on the task of a properly theological theologia." Scottish Journal of Theology 73, no. 2 (May 2020): 97–111. http://dx.doi.org/10.1017/s003693062000023x.

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AbstractThe late John Webster advocated both for a theological theology and a robust recovery of God's intrinsic perfection. This article examines how both occupations are related in Webster's thought by setting forth six statements summarising his doctrine of God and his theological approach to it. According to Webster, the doctrine of God is theological to the extent it upholds the principle of solus Deus in theology's formal and material consideration of God's perfection. Only thus does theology articulate the crucial distinction between and yet correspondence of God's antecedent perfection and God's intimate presence with us.
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Jackson, Christopher D. "Luther’s Theologian of the Cross and Theologian of Glory Distinction Reconsidered." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 3 (April 19, 2020): 336–51. http://dx.doi.org/10.1177/1063851220914005.

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This article argues that most of the contemporary appropriation of Martin Luther’s distinction between the theologian of the cross and the theologian of glory is mistaken, in five points: First, the distinction has a thin textual basis, found explicitly only a handful of times in Luther’s early writings. Second, recent scholarship and an examination of Luther’s wider writings call into question contemporary accounts as to what Luther meant by the distinction. Third, the theological tradition did not make use of this distinction until the 20th century. It would be a mistake, therefore, to demand that a distinction which was not popularly received until such a late time act as a normative framework. Fourth, when referring to God and His people, “glory” and “glorification” are useful biblical and theological terms, and this distinction casts these terms in a negative light. Fifth, a thorough-going theology of glory is crucial for Christian discipleship.
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