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Relevant bibliographies by topics / Theological anthropology

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Academic literature on the topic 'Theological anthropology'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Theological anthropology"

1

Goncharenko, Igor, Aleksandr Litvinenko, Olga Nifontova, and Irina Strakhova. "«Antropologia theologica»: rationality as a turning point of the Russian orthodox thought." SHS Web of Conferences 72 (2019): 01001. http://dx.doi.org/10.1051/shsconf/20197201001.

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The article presents the results of a study of one of the least known areas of the Russian anthropological tradition, which arose and developed in the interdisciplinary philosophical and theological space of Orthodox thought of the XIX-XX centuries. The authors of the article characterize the most important differences in this interdisciplinary field of anthropological research, referring to several key episodes (cases) of its history. First of all its disciplinary genesis is analyzed – in the writings of the thinkers of the circle of Metropolitan Philaret (Drozdov), where the term Antropologia Theologica (or theological «chelovekoslovie», theological anthropology) arises; the same thinkers systematize and clarify the fundamental concepts of Christian anthropology, both in its Eastern Byzantine version, and those that arised in the historically close Western, Lutheran. Then in the article are proposed the results of the analysis of the works of Bishop Feofan (Govorov), where the Orthodox dominant is developed for a rational and holistic understanding of a person, his nature and composition, which can not be reduced to rational (Aristotelian) human anatomy but containing a certain social minimum of self-movement reasonable social and personal action. Finally in the article are discussed the features of the scientific experimental and philosophical-theological approaches of Archbishop Luke (Voyno-Yasenetsky), medical scientist, philosopher and theologian, continuing the history of a rational and historically diverse Antropologia Theologica.

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Furani, Khaled. "Secular Routes and Theological Drifts in Modern Anthropology." Religion and Society 9, no. 1 (September 1, 2018): 86–110. http://dx.doi.org/10.3167/arrs.2018.090107.

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Anthropologists have recently shown an increasing concern with secular formations. This exploratory article inquires into the secular formation of anthropology itself by initiating an examination of its relation to theology, deemed anthropology’s disciplinary Other. I argue for recognizing a complex relation, whereby anthropology in some ways forgets theology, in others sustains it, and in still others invites critique by it. Analyzing anthropology from its theological edges may reinvigorate awareness of its ethical dimensions as a secular enterprise, as well as help measure its distance from (or proximity to) dominant projects, such as the Enlightenment and the nation-state, which were crucial for its founding in the modern world. An anthropology critically curious about its inherited alienation from theological modes of reasoning may not only become better at investigating the possibilities that cultural forms can take, but also become aware of new forms that the discipline could itself take.

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Christoffersen, Mikkel Gabriel, and Christian Hjortkjær. "Shame in Theological Anthropology." Kerygma und Dogma 67, no. 2 (May 21, 2021): 101–21. http://dx.doi.org/10.13109/kedo.2021.67.2.101.

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Lewis, Paul. "Theological Anthropology and Relationality." Tradition and Discovery: The Polanyi Society Periodical 30, no. 1 (2003): 35–36. http://dx.doi.org/10.5840/traddisc2003/200430113.

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Bulyko, Ivan. "Yves Congar’s Theological Anthropology." Vestnik of Northern (Arctic) Federal University. Series "Humanitarian and Social Sciences", no. 3 (June 10, 2019): 99–109. http://dx.doi.org/10.17238/issn2227-6564.2019.3.99.

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Moore, Jeania Ree V. "African American Quilting and the Art of Being Human: Theological Aesthetics and Womanist Theological Anthropology." Anglican Theological Review 98, no. 3 (June 2016): 457–78. http://dx.doi.org/10.1177/000332861609800302.

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In her collection In Search of Our Mothers’ Gardens: Womanist Prose (1983), Alice Walker explores how African American women preserved and passed down a heritage of creativity and beauty in spite of brutality. I argue in this essay that African American quilting forms a revelatory subject for the womanist project taken up by theologians. As both symbol for and implementation of the creative practice Walker heralds, quilting unearths aesthetics as vital to being human. Theologically rendered, quilting unfolds theological aesthetics for and with womanist theological anthropology. Theologically engaging historical, literary, and personal narrative, I show how womanism and quilting enrich theological conceptions of aesthetics and personhood.

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Brash, Richard. "Making Space for Politics: the Gift of Public Theology in the Work of John Webster." International Journal of Public Theology 13, no. 3 (October 7, 2019): 301–20. http://dx.doi.org/10.1163/15697320-12341580.

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AbstractThe theologian John Webster (d. 2016) is sometimes criticized for having little to say about politics. This article seeks to demonstrate how Webster furnishes a set of conceptual resources that provide the theological and anthropological bases for a Christian public theology, as well as the rationale for the sort of moral reasoning that will give involvement in politics its appropriate shape and content. Webster understands humanity theologically, as creatures of God. The consequence of this position means we must appreciate the (protological and eschatological) givenness of our situation, rejecting the possibility of secular space, and accepting our teleologically-oriented vocation. Webster’s theological anthropology constitutes an indirect challenge, and a clear—and ultimately more compelling—alternative to the political liberalism proposed by John Rawls.

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Prevelakis, Nicolas. "Iconography: Its historical, theological and philosophical background." Ekistics and The New Habitat 70, no. 418/419 (April 1, 2003): 47–51. http://dx.doi.org/10.53910/26531313-e200370418/419311.

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The author is a Ph. D candidate at the Institute for the Advancement of the Social Sciences, The University Professors, Boston University, Boston, MA. Related to the topic is the work La fondation d'une Anthropologie à Byzance (IVe-XIVe siècles), (The Founding of an Anthropology in Byzantium, 4th-14th centuries), University of Paris-Sorbonne, Paris, 2001 (Ph. D Thesis, mimeo).

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Dorobantu, Marius. "Imago Dei in the Age of Artificial Intelligence: Challenges and Opportunities for a Science-Engaged Theology." Christian Perspectives on Science and Technology 1 (2022): 175–96. http://dx.doi.org/10.58913/kwuu3009.

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Modern developments in evolutionary and cognitive science have increasingly challenged the view that humans are distinctive creatures. In theological anthropology, this view is germane to the doctrine of the image of God. To address these challenges, imago Dei theology has shifted from substantial toward functional and relational interpretations: the image of God is manifested in our divine mandate to rule the world, or in the unique personal relationships we have with God and with each other. If computers ever attain human-level Artificial Intelligence, such imago Dei interpretations could be seriously contested. This article reviews the recent shifts in theological anthropology and reflects theologically on the questions raised by the potential scenario of human-level AI. It argues that a positive outcome of this interdisciplinary dialogue is possible: theological anthropology has much to gain from engaging with AI. Comparing ourselves to intelligent machines, far from endangering our uniqueness, might instead lead to a better understanding of what makes humans genuinely distinctive and in the image of God.

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Strawn, Brad D. "Desiring a Kingdom: The Clinical Implications of James K. A. Smith’s Theological Anthropology." Journal of Psychology and Theology 50, no. 1 (February 17, 2022): 73–82. http://dx.doi.org/10.1177/00916471211071063.

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This article will engage in theology-directed integration. It will do so by first examining the theological anthropology of philosopher theologian James K. A. Smith. Smith presents a philosophical/theological anthropology of humans as embodied creatures embedded within cultural practices/liturgies. These liturgies implicitly shape and form the telos of human desire and contain ethics of ultimacy (e.g., image of the good life). In other words, liturgies shape the telos of one’s desire/love and what one ultimately worships. Liturgies are not neutral but aim one toward desiring a particular kingdom. Finally, the import of this theology will be explored as it relates to the clinical integrative practice of psychotherapy.

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Dissertations / Theses on the topic "Theological anthropology"

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Park, Haengun. "Theological anthropology for theological hermeneutics the hermeneutical function of sanctification /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1597.

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Perricone, Vincent. "The theological anthropology of George MacDonald." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/4853/.

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Through the imaginative literary genius of the Scottish author George MacDonald (1824-1905) an exploration of the Mystery of Man and his/her relationship with and to God is explored along the lines of Theological Anthropology. Myth and the literary genre of fantasy (which, like religion is moral in character and relies on relationships with supernatural forces) are explored as vehicles for transmitting and articulating deep truths about what it means to be human. Moral and spiritual growth are explored from psychological sources (Existential and Humanistic Schools of Psychology), and religious sources (Cambridge Platonists and Thomistic Theology) with the goal seen as the perfection of love --deification; And this understood as an irrevocable destiny for all rational creatures.

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Cartwright, Sophie Hampshire. "Theological anthropology of Eustathius of Antioch." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7840.

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Eustathius of Antioch is recognised as a pivotally important ‘Nicene’ figure in the early part of the ‘Arian’ controversy but, largely due to the paucity of sources, there is very little in-depth discussion of his theology. The recent discovery that Eustathius wrote Contra Ariomanitas et de anima, an anti-subordinationist treatise focusing on the soul, now preserved in an epitome, both offers unprecedented opportunities for understanding Eustathius’ theology. This thesis examines Eustathius’ theological anthropology, an important aspect of his thought. It considers the question with regards both intrinsic ontology and the meta-narrative of human history – soteriology and eschatology – and situates it within the context of fourth-century metaphysics and the uncertainty surrounding questions of human society raised by Christianity’s new status under Constantine. Eustathius’ picture of the relationship between the body and the soul relies on a hylomorphic dualism indebted to Platonised Aristotelianism, emphasising the interdependence of body and soul whilst sharply distinguishing them as substances. He regards the soul as passible in itself. Eustathius regards human beings as degraded both in existential state and in circumstance relative to the condition in which they were created and articulates the gap between human potential and human actuality primarily in terms of the relationship between Adam and Christ. Eustathius’ picture of Christ as perfect humanity is informed by a sense of radical disjunction between God and creation, typical of fourth-century metaphysics, and he consequently holds a relatively autonomous conception of human perfection. Eustathius regards free will as freedom to discern and choose the right thing, which relies on a fundamentally optimistic perception of human moral nature. Eustathius’ anthropology consistently grounds human essence and identity in earthly life and correspondingly founds his soteriology on the fulfilment of current potential, believing that Christ will reign, eschatologically, over an earthly kingdom.

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Parel, Kamala. "The theological anthropology of Clement of Alexandria." Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271943.

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Van, Breda Vincent. "The function of Douglas John Hall's theological anthropology in his theological methodology." University of the Western Cape, 1994. http://hdl.handle.net/11394/8247.

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Magister Theologiae - MTh
No theologian can credibly claim to be able to speak on behalf of the whole human race in all places at all times and under all circumstances. In recent years theologians stressed the importance of the particular group. In our day authentic theology is characterised by the need to know the self (chapter 1). Douglas John Hall accepts this and therefore consciously theologises on behalf of those in the dominant culture of the North .American continent. He describes the primary characteristic of the human condition of this group of people as the experience of the failure of their symbolic world. This disintegration is especially felt with regard to the perception of the human being (anthropology) . So, in chapter 2 I focus on Hall's theological anthropological perception of those in the dominant culture of the North .American continent. Hall views the primary task of all disciplines in this context - including Christian theology - in the present time as providing resources of meaning in this world of disintegrating symbols. Consequently, he proposes his theological methodology as such a resource. In chapter 3 I focus on Hall's theological methodology as a means out of this present condition of meaninglessness - due to the disintegration of especially the anthropological symbol - for those in the dominant culture of the North American continent

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Toews, Brian G. "Man's subjugation of the earth in Genesis 1:28." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Wong, Kam Ming. "The destiny of humanity : a study of Wolfhart Pannenberg's theological anthropology." Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:5c8b9ea1-ed78-4352-8577-64e265979b20.

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This thesis intends to make a contribution to the understanding of human destiny with reference to Wolfhart Pannenberg. Our research is best described as a theological anthropology in a historical perspective as opposed to Pannenberg's secular anthropology in a theological perspective. We present history as a way to map out the movement of humanity over the course of its history to its common destiny from creation (chapter 2) through sin (chapter 4) and ethics to eschatology (chapter 5). Anthropology has been taken here as only the starting point for our study, which presents openness to the world or exocentricity (chapter 3) as an anthropological constant to historicity. Chapter 2 evaluates Pannenberg's assertion, based on Herder, that the full image of God is realised not from the beginning but only through the destiny of humanity, which lies yet in the future. However, we argue that Pannenberg differentiates himself from Herder in a crucial respect in that Pannenberg grounds Herder's anthropology on a christological foundation in order to present a salvific, rather than a providential, account of the renewal of the imago Dei. Chapter 3 delineates the reasons for the original human state being characterised by openness toward one's supernatural fulfilment, which is already present as a future destiny, and corresponds to the single saving event of Jesus Christ in history. Openness to God becomes, for Pannenberg, the bridge out of the poverty of the natural beginning point of humanity into the full realisation of human destiny. The aim of chapter 4 is to argue the case for defining sin explicitly in relation to human destiny, namely, as passivity to destiny. In our sin, we are robbed of our true identity, and the separation of sinners from God means at the same time our separation from our own destiny, which is communion with God. Chapter 5 opens with a more detailed examination of eschatology, and examines the deep structure of the later Pannenberg's system of ethics, which he now explicitly argues for an anthropological foundation, with a claim of universal validity. The final chapter concludes with arguments leading to the uniting of nature, essence and destiny of humanity as one.

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Bergstrom, Jeremy William. "Embodiment in Gregory of Nyssa his anthropology and ideal ascetic struggle /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0473.

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Hinz, William. "Alan Watts' theological anthropology and its implications for religious education." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60471.

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To those individuals who felt alienated and disillusioned by traditional Western forms of religion, Alan Watts offered a different way of looking at the world and a new understanding of what it means to be religious. Borrowing heavily from Taoism, Zen Buddhism, Vendanta Hinduism and other Eastern traditions, Watts argues that our widely accepted notion of a person as an active, willing agent existing as a lonely island of consciousness is an illusion rooted in social and linguistic conventions.
In place of the typical Western image of God as an external personal being governing the universe by means of his omnipotent will and omniscient intellect, Watts argues in favour of the Eastern image of God as the mysterious depth and ground of all being.
If education is concerned with the task of enabling a person to grow and mature as a full human being and religion is concerned with fostering the uniquely human capacity to be fully present and open to the mystery and wonder of existence, then it follows that being educated and becoming religious are part of the same process. For Watts, religious education is characterized not according to a specific content but rather an underlying set of values which promote an awareness of humanity's interrelationship and interdependence with the rest of the universe.

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Okey, Stephen. "The Plural and Ambiguous Self: The Theological Anthropology of David Tracy." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104392.

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Thesis advisor: Mary Ann Hinsdale
This dissertation explicates and evaluates the theological anthropology of David Tracy. Through a reading of the whole of Tracy's published theological corpus, it argues that Tracy's work on theological method, hermeneutics, public theology, and otherness rests on an implicit and evolving understanding of the human person. This anthropology is rooted in four key characteristics or "anthropological constants": finitude, relationality, sin, and grace. The methodological approach of the dissertation is genealogical and hermeneutical. Each of these four constants is taken as an interpretive lens through which the dissertation considers the development of Tracy's thought. This approach will demonstrate first how finitude, relationality, sin, and grace are interwoven in Tracy's work, and second how the development of his core theological loci of method, interpretation, public-ness, pluralism, and otherness are rooted in these four constants. The text concludes with an evaluation of Tracy's theology anthropology in light of his context as a North American, late 20th century, Catholic theologian. Tracy's work provides insight into the interdependence of theological method and anthropology. However, while he attends to the importance of how historical, linguistic, and social context shape human persons, his conceptual approach to context tends to ignore particularity and embodiment. Nevertheless, the four "constants" of Tracy's theological anthropology could fruitfully engage contemporary currents such as ecotheology and disability theology. This dissertation is the most thorough and sustained foray into the question of David Tracy's theological anthropology to date, and as such provides a significant contribution to the field of 20th/21st century North American Catholic theology
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Books on the topic "Theological anthropology"

1

Pannenberg, Wolfhart. Anthropology in theological perspective. Philadelphia: Westminster Press, 1985.

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Henriksen, Jan-Olav. Theological Anthropology in the Anthropocene. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-21058-7.

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Cerutti, Maria Vittoria. Antropologia e apocalittica. Roma: L'Erma di Bretschneider, 1990.

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honoree, Herms Eilert, ed. Leibhaftes Personsein: Theologische und interdisziplinäre Perspektiven : Festschrift für Eilert Herms zum 75. Geburtstag. Leipzig: Evangelische Verlagsanstalt, 2015.

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Jeeves, Malcolm A. The emergence of personhood: A quantum leap? Grand Rapids, Michigan: Eerdmans Publishing Company, 2015.

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Hogan, Maurice P. The Biblical vision of the human person: Implications for a philosophical anthropology : an interdisciplinary study. Dublin: University College, Dublin, The National University of Ireland, 1992.

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Jeeves, Malcolm A. Rethinking human nature: A multidisciplinary approach. Grand Rapids, Mich: William B. Eerdmans Pub. Company, 2010.

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Welker, Michael. The depth of the human person: A multidisciplinary approach. Grand Rapids. Michigan: William B. Eerdmans Publishing Company, 2014.

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Comblin, José. Being human: A Christian anthropology. Tunbridge Wells, Kent: Burns & Oates, 1990.

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Testa, Michael A. The theological anthropology of John Henry Newman. Ann Arbor, MI: University Microfilms International, 1994.

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Book chapters on the topic "Theological anthropology"

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Anderson, Ray. "Theological Anthropology." In The Blackwell Companion to Modern Theology, 82–94. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch6.

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Oviedo, Lluis. "Theological Anthropology." In Encyclopedia of Sciences and Religions, 2244–52. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_1108.

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Alejandro, Roberto E. "Theological anthropology." In Religious Studies Scholars as Public Intellectuals, 178–92. New York : Routledge, [2018] | Series: Routledge studies in religion: Routledge, 2018. http://dx.doi.org/10.4324/9781351139120-15.

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Sisto, Walter Nunzio. "Theological anthropology and Mary." In The Mother of God in the Theology of Sergius Bulgakov, 75–112. New York : Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315555454-5.

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Mäkipää, Arttu. "Emil Brunner's Theological Anthropology." In The Fall of Humankind and Social Progress, 19–64. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003367178-3.

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Henriksen, Jan-Olav. "The “Before” in Theological Anthropology." In Theological Anthropology in the Anthropocene, 9–23. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-21058-7_2.

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Bird, Phyllis A. "Theological Anthropology in the Hebrew Bible." In The Blackwell Companion to the Hebrew Bible, 258–75. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch15.

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Costache, Doru. "Theological Anthropology Today: Panayiotis Nellas’s Contribution." In Orthodox Christianity and Modern Science: Past, Present and Future, 167–82. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.soc-eb.5.130959.

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Dorobantu, Marius. "Theological Anthropology Progressing through Artificial Intelligence." In Progress in Theology, 186–202. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032646732-15.

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Henriksen, Jan-Olav. "On Producing Theological Anthropology in the Anthropocene." In Theological Anthropology in the Anthropocene, 49–61. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-21058-7_5.

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Conference papers on the topic "Theological anthropology"

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Yoskovich, Avraham. "Meshamdutho and Meshumad le-Teavon: Motivation of Evil Doers in Syriac-Aramaic and Hebrew Terminological-Conceptual Traditions." In GLOCAL Conference on Mediterranean and European Linguistic Anthropology Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/comela22.1-7.

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Language can mirror relationships throughout and between communities, while it enables connections and separation simultaneously. Jewish and Christian communities had a close but complicated relationship in the late antique-early Islamic period in Babylon (the fertile crescent). That relationship included similar dialects of Aramaic: Jewish Babylonian Aramaic and Christian Syriac Aramaic. My study describes changes and developments in the status of an apostate (Heb. Meshumad) in the Jewish literature of late antiquity, by examining terminological variations. In this presentation, I wish to present the Syriac developments and to compare the two, in order to better conceptualize the mutual process in one terminological and conceptual case. One such case is the defining of the apostate, not only by his apparent wrong doing, but also by seeking his motivation to act. According to that model, if an evil act originated from his desire or lewdness, he should be judged in a more containing manner than if it had originated by rage or theological purpose. This was phrased in Hebrew by the words Meshumad le-Teavon â€˜apostate out of desire.â€™ The second word le-Teavon (for (his) desire), is a predicate added to the basic ancient term Meshumad, â€˜apostate.â€™ This model and new phrasing are connected mainly with Rava, who was a prominent sage who lived in 4th century CE in Mehoza, close to Ctesiphon, the capitol of the Persian Sassanian dynasty. The Syriac word Shmad is well attested, and more so since the early testimonies of Syriac literature, in different forms, connected to the semantic field of curse, ban, and excommunication. Only in sources from the 5-6th centuries CE do we find a new form of that root Meshamdotho, which suggests â€˜lewdness,â€™ â€˜to be wanton.â€™ The new form changes the focus of the root from describing the wrongdoing and its social implication to describing the manner of doing, maybe even to the motive for his or her behavior. My presentation will raise the question of the connection between those almost parallel changes. Are they related to one another? In what way? What is similar and what are the differences? Can we explain the reason for raising a new paradigm in communal defining the apostates and wrong doers? I will examine some sources, Jewish and Christian, that relate to those terms and ideas.

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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.

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Đakovac, Aleksandar. "Person and Essence: A Response to the Negative Reception of Metropolitan John Zizioulas’ Theology of Personhood." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.043dj.

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Critique is a desirable and necessary element in every domain of hu- man thought. Well-argued and well-grounded theological critique of- fers the potential for deeper insights and more precise explanations, all of which contribute to more successful communication of the Gospel message. Pointing out the shortcomings of our predecessors and teach- ers is therefore essential. This is what the patristic heritage teaches us. The Fathers always relied on their predecessors and teachers, but they also supplemented, interpreted, and sometimes corrected their state- ments. However, if theological criticism is based on the desire to pro- mote one’s own originality, or worse, to denigrate our predecessors, then it misses its mark and proves to be empty and unworthy of its preem- inent task — the building up of the Church. The work of Metropoli- tan John Zizioulas has left an indelible and profound mark on ecclesial theology. Precisely because of this, his insights are often the subject of both praise and sharp criticism. When it comes to criticism, this paper will deal with the objections raised against his teaching on personhood, which is at the heart of his Triadology, Christology, and anthropolo- gy, and consequently all other theological disciplines. It is our opinion that the criticisms of Zizioulas’ theology, at least as far as his teaching on personhood is concerned, are insufficiently grounded and that the objections raised are not valid. This is what we will attempt to argue in this paper. Our goal is not to present Zizioulas as an infallible author- ity. It is possible that in the future someone will offer a more complete and comprehensive teaching on personhood than Zizioulas’s, but in our judgment that time has not yet come. Due to the comprehensiveness of the topic, we are forced to omit many details and to try to provide a general overview of the controversy in this field.

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Reports on the topic "Theological anthropology"

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Isis-Arnautovic, Esma, Amir Dzir, and Hansjörg Schmid. From Zakāt to Theological Anthropology. Freiburg (Schweiz): Schweizerisches Zentrum für Islam und Gesellschaft (SZIG), Freiburg, 2023. http://dx.doi.org/10.51363/unifr.szigs.2023.009.

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