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1
Ciftci, Mehmet. "Recovering the unity of theology by means of mariology." Scottish Journal of Theology 72, no. 2 (2019): 191–206. http://dx.doi.org/10.1017/s003693061900005x.
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AbstractThis paper argues that Western theology has lost a certain intellectual unity by becoming divided between dogmatic theology (or doctrine) and moral theology (or ethics). The history of theological reflection on Mary illustrates this, because it has become confined to dogmatic theology and has hardly ever been discussed in the context of morals. However, mariology can help us to understand the doctrinal foundations that must support any adequate moral theology. By helping us to see how morals depend on dogma, mariology can help us to recover the unity of theology.
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Clutterbuck, Richard. "Jürgen Moltmann as a Doctrinal Theologian: The Nature of Doctrine and The Possibilities for its Development." Scottish Journal of Theology 48, no. 4 (1995): 489–506. http://dx.doi.org/10.1017/s0036930600036371.
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Moltmann derives much of the power of his theology from his willingness to endure the tensions of paradox, a willingness signalled early in his career with the title of his work, The Crucified God. Such paradoxes, however, leave unanswered questions and the need for further explorations. It is the argument of this article that an aspect of Moltmann's theology in particular need of exploration is the area of the status of Christian doctrine and its appropriate development. There is a major tension, we will suggest, between the disavowal of‘doctrine’, ‘dogma’, ‘tradition’ and ‘system’ as helpful concepts, and the strongly doctrinal and systematic content of Moltmann's theology. This tension, we believe, has something to do with the ambivalence in Moltmann's attitude to the intellectual legacy of the Enlightenment, to ‘modernity’. We shall try to show that Moltmann operates with a mixture of internal criteria (based on key doctrines) and external criteria (based on perceived human needs) for assessing authenticity in doctrine. Finally, within the dynamic of Moltmann's theology, with what we shall identify as its emphasis on historicality, there are resources for advancing an account of the theological significance of the development of doctrine. We explore these and ask why Moltmann himself has not put them to greater use.
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Kunka, Sławomir Jerzy. "Is a Theological Synthesis Still Possible? The Paradigm of Objective Mariology." Religions 14, no. 7 (2023): 831. http://dx.doi.org/10.3390/rel14070831.
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As a “doctrinal synthesis of the Christian faith” (St. John Paul II), the dogma of the Immaculate Conception of the Mother of God could serve as a focal point that brings together various theological concepts and approaches pertaining to salvation history. For that to happen, however, it is necessary to delve into and discover the richness of Mariology. Often regarded as a secondary discipline, as a context for other disciplines or even as a source of difficulties in ecumenical dialogue, Mariology nowadays needs a revival of its own. The call for constructing an “objective Mariology” presumes that the autonomy of theology as an academic discipline will be preserved and that theological reflection on the Virgin Mary will be objectivized in terms of both form and content. To meet these demands, one must strive to respect the supernatural purpose and sources of theology as such, and strengthen and develop biblical Mariology as well as the reflection of the Church Fathers. Furthermore, there is a need to draw from the rich legacy of the Franciscan school when reflecting on the unity of God’s plan of creation and Redemption in His eternal reasons. Finally, one must not accept a departure from the “hermeneutic of continuity” in the Catholic doctrine on the Most Blessed Virgin Mary, Mother of God, Immaculate and Assumed. The article sets out to describe the essence of the above assumptions and proposes specific conditions that would foster the development of an “objective Mariology”. In that respect, it is important to establish the First Person of the Holy Trinity as the starting point for any reflection on the plan of salvation—of which the Immaculate Conception is the ultimate origin and ultimate goal.
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Denny Firmanto, Antonius. "Signifikansi Ekumenisme Dalam Perspektif Teologis Katolik." Seri Filsafat Teologi 33, no. 32 (2023): 122–43. http://dx.doi.org/10.35312/serifilsafat.v33i32.198.
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Ecclesiology discusses the identity, essence of existence, and function of the Church concerning the identity and mission of the Church in the world. It explored aspects of the experience of the Christian community as a framework for interpreting the experience of faith. Conflicts on interpretations and applications of the Scripture’s messages about justification by faith in the sixteenth century were the cause of the doctrinal divisions and conflicts between the Lutheran Confession and the Roman Catholic Church’s Council of Trent. This study exploited a qualitative research method by exploring literature. By improving recent studies of Scripture and referring to the history of theology and dogma, the ecumenical dialogue after the Second Vatican Council resulted in renewed opinion towards ecumenical unity. Ecumenism means a religious initiative towards the oneness of the Church. It increased cooperation and better understanding between groups within Christianity or church denominations. The study results showed that the Roman Catholic Church had various views on the existence of churches. The context of the times, the dominant thoughts of the time, and the meaning of the Christian faith were the main contributors that gave birth to this diversity.
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Beemon, F. E. "Poisonous Honey or Pure Manna: The Eucharist and the Word in the “Beehive” of Marnix of Saint Aldegonde." Church History 61, no. 4 (1992): 382–93. http://dx.doi.org/10.2307/3167792.
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With the publication of his Den Byencorf der H. Roomische Kercke (The Beehive of the Holy Roman Church) in 1569, the Netherlandic Calvinist Marnix of Saint Aldegonde launched a satirical attack onthe clergy, polity, and sacramental practice of Catholicism. Though the fame of the book and its author have been eclipsed, they were both well known during the sixteenth and seventeenth centuriesas shown by the frequency of publication. Marnix's task, in common with other sixteenth-century religious propagandists, was to communicate a theological message to a popular audience. The success of this effort depended on reaching across the separation between systematic theology and folk religiosity. The object was not original theology, nor even doctrinal subtleties, but the creativeuse of common terms to explain divergent schemes of basic dogma. Because the subject was more religious than theological, the separation between Latin and the vernacular cultures could be bridged by the use of metaphors common to both high and popular culture. In this, Marnix's work is distinguished by his use of the metaphors of beehive, honey, and manna to explain the differences between the Catholic Eucharist and the Calvinist Lord's Supper. The use of manna is not surprising as one would expect it to be a common image; however, the metaphors of hive and honey are less expected. While the former is clearly biblical in origin, the apiary metaphors are not. Thus, Marnix relies on the common sociocultural context of the beehive to instruct a popular Dutch audience in a fundamental difference between Calvinism and Catholicism. By identifying the Catholic host with polluted honey, Marnix defends the necessary presence of the Word for the Calvinist Lord's Supper, which he portrays as pure manna. Rather than feeding on the body of Christ, Marnix argues, the true Church feeds on the Word of God, which is present in the Calvinist wafer.
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Кудласевич, Платон. "History of Mariology at the Second Vatican Council." Церковный историк, no. 1(1) (June 15, 2019): 68–77. http://dx.doi.org/10.31802/chist.2019.1.1.005.
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В статье рассматривается деяние Второго Ватиканского собора на предмет обсуждения и принятия марилогических вопросов. До открытия собора часть епископата призывала совсем не затрагивать мариологических вопросов, другие ожидали нового мариологического догмата, а третьи призывали вынести соборное определение о посреднической роли Матери Божией в деле спасения. В исследовании представлены противоположные точки зрения на принятие определений о Матери Божией (в качестве отдельного независимого документа или же в составе учения о Церкви). После полемики и нескольких голосований в конечном итоге 21 ноября 1964 года было торжественно провозглашено «Догматическое постановление о Церкви» (“Lumen Gentium” (лат.) - «Свет народам»), в восьмой главе которого излагается соборное учение о Марии. В этой главе собор подтвердил принятые ранее мариологические догматы (о непорочном зачатии и телесном вознесении Девы Марии), а также признал Матерь Иисуса Христа образом и началом Церкви. В настоящее время соборное постановление «Свет народам» стало полноправным документом Католической Церкви. Оно является официальным выражением католической веры в лице её епископов, богословов и простых верующих. Можно сказать, что Второй Ватиканский собор привёл к сдвигу в мариологических исследованиях от своей изначально обособленной в богословии позиции к более плотной связанности со Христом и Церковью. This article examines the work of the Second Vatican Council with regard to the discussion and reception of mariological questions. Prior to the opening of the Council, some of the episcopate called for no Mariological issues at all, others expected a new Mariological dogma, and still others called for a conciliar definition concerning the intermediary role of the Mother of God in salvation. The study presents proponents of opposing views on the adoption of definitions on the Mother of God (as a separate independent document or as part of the doctrine of the Church). After controversy and several votes, the doctrinal statement on the Church was finally solemnly proclaimed on November 21, 1964 (Lumen Gentium, Latin for Light to the Nations), chapter eight of which sets out the council's teaching on Mary. In this chapter, the Council reaffirmed the earlier Mariological dogmas (about the Immaculate Conception and the bodily ascension of the Virgin Mary) and recognized the Mother of Jesus Christ as the image and origin of the Church. Nowadays, the council resolution "Light to the Nations" has become a full-fledged document of the Catholic Church. It is the official expression of the Catholic faith represented by its bishops, theologians and ordinary faithful. The Second Vatican Council can be said to have led to a shift in Mariological studies from its originally separate position in theology to a tighter connection with Christ and the Church.
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Pehar, Marija. "Immaculata-Doctrine and the New Evangelization." Bogoslovni vestnik 79, no. 1 (2019): 127–40. http://dx.doi.org/10.34291/bv2019/01/pehar.
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This paper theologically articulates the Immaculata-doctrine of the Church and its dogmatic implications through Mariology and Ecclesiology. Moreover, the paper is following the soteriological relevance of the Christian dogmas, according to which they speak of revealed truth about affirmation of the human being. Accordingly, through theology we are able to get an insight to content significant for the Christian anthropology, which then also point back to theology as its authentic ground. It is primarily about the theological content of the dogma of Mary’s Immaculate Conception, according to which Mary, mother of Jesus, is holy and immaculate (sancta et immaculata). Although the Immaculate-doctrine firstly concerns Mary, it was theologically accepted from a very early stage as a doctrine of the Church that had an emphasis in anthropological implications. This paper brings to question these anthropological implications as well, especially the contemporary relativization of sin and human sinfulness, where Immaculata-doctrine is seen, not in contrast to human nature, but as the one that deeply belongs to it. In that context, the old doctrine and its content can now be seen as precious and has a valuable meaning even in modern times, especially if accepted as the key of the new awoken evangelization.
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András, Szabolcs. "Dogmatical Identification in the Contemporary Romanian Society." Erdélyi Társadalom 20, no. 1 (2022): 133–38. http://dx.doi.org/10.17177/77171.271.
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In this paper I show how an identification dogma influences the image of society. The identification dogma is a doctrine that is not intended to clarify a theological issue but to influence political views on society by influencing the religious sentiment of believers. I call this process dogmatical identification. Here, in connection with the Filioque doctrine, I examine how this process is realized in contemporary Romanian theology and public discourse.
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Dîncă, Lucian. "L’incarnation du verbe de Dieu entre niceisme et arianisme au IVe siècle." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (2021): 75–103. http://dx.doi.org/10.24193/theol.cath.2021.04.
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The Incarnation of the Word of God between Niceism and Arianism in the IVth century. The incarnation of the Word is the main theme debated by St. Athanasius throughout his theological and dogmatic works. First, incarnation theology has an anti-pagan connotation, as pagans derided Christians’ faith in the incarnation of the divine Logos, and, on the other hand, the Alexandrian bishop developed the theme of the incarnation against the Arians who denied the divinity of the Son and promoted a “creationist” doctrine of Christ. Between niceism and arianism, the theology of the incarnation knew several forms of theological expression, starting from the Arians, followers of Arius, to the neo-Arians, reinvented by Aetius and Eunomius, passing through the theology of the Homeans, who claimed the resemblance of the Son to the Father, to it culminated in the Homoiousians, those who came closest to the dogma of the Nicene Creed and who would finally embrace Niceism. The Cappadocians use in their theology of the incarnation the intuitions and arguments of Athanasius to overcome any other doctrine that would oppose or contradict the Niceno homoousian dogma, the consubstantiality of the Son with the Father, namely, the Son is God like Father. Keywords: incarnation, Trinity, dogma, homeism, homoousianism, Arianism, niceism, Athanasius, council, ousia, theology, heresy, orthodoxy, Logos, Son, Father.
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Dobrzeniecki, Marek, and Derek King. "The Theology of Hiddenness: J. L. Schellenberg, Divine Hiddenness, and the Role of Theology." Roczniki Filozoficzne 69, no. 3 (2021): 105–22. http://dx.doi.org/10.18290/rf21693-7.
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The paper explores Pascal’s idea according to which the teachings of the Church assume the hiddenness of God, and, hence, there is nothing surprising in the fact of the occurrence of nonresistant nonbelief. In order to show it the paper invokes the doctrines of the Incarnation, the Church as the Body of Christ, and the Original Sin. The first one indicates that there could be greater than nonbelief obstacle in forming interpersonal bonds with God, namely the ontological chasm between him and human persons. The assumption of the human nature by the Son of God could be seen as a cure for this problem. The doctrine of the Church shows it as an end in itself, and in order for the Church to have meaning and to exist there has to be nonbelief in the world. Finally, the dogma of the Original Sin shows that there is no category of purely nonresistant nonbelief. The paper also addresses Schellenberg’s “accommodationist strategy” from the perspective of the Christian theology and in the last part it investigates what should be the influence of the fact of the hiddenness on theology’s take on the divine revelation.
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Thibodeau, Timothy M. "The Doctrine of Transubstantiation in Durand's Rationale." Traditio 51 (1996): 308–17. http://dx.doi.org/10.1017/s0362152900013477.
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In a recent article on the medieval dogma of transubstantiation, Gary Macy builds upon the works of Hans Jorissen and James F. McCue to question the validity of Jaroslav Pelikan's claim that “at the Fourth Lateran Council in 1215, the doctrine of the real presence of the body and blood of Christ in the Eucharist achieved its definitive formulation in the dogma of transubstantiation.” Macy demonstrates that through most of the thirteenth century, the majority of theologians did not, in fact, consider Lateran IV's decree the final word on eucharistic theology. The debate over precisely how the real presence of Christ occurred in the eucharist was far from closed.
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Leszczyński, Rafał Marcin. "Filip Melanchton i 500 lat jego Loci communes (1521)." Biuletyn Historii Wychowania, no. 44 (January 3, 2023): 201–14. http://dx.doi.org/10.14746/bhw.2021.44.14.
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In Poland, the Protestant Reformation of the 16th century is most often associated with Martin Luther. However, together with Luther, the reforms were introduced into the Church by Ulrich Zwingli in Zurich, while Philip Melanchthon, Luther’s friend and collaborator, was a very important theologian in Germany. It was him who determined the ultimate doctrinal and organizational form of Lutheranism. Melanchthon was a theologian and a humanist, the reformer of German education, author of numerous textbooks widely used in all over Renaissance Europe, including Poland and Lithuania. One of Melanchthon’s major textbooks was Loci communes (1521). In this book, Melanchthon made an attempt to systematize evangelical doctrines. Consequently, it is considered the first evangelical theology textbook and, at the first time, the first work on Protestant dogmas.
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McGraw, Ryan M. "TRINITARIAN DOXOLOGY: REASSESSING JOHN OWEN’S CONTRIBUTION TO REFORMED ORTHODOX TRINITARIAN THEOLOGY." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 38–68. http://dx.doi.org/10.25159/2412-4265/92.
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Reformed orthodox theologian Gisbertus Voetius (1589-1676) referred to the doctrine of the Trinity as ‘the foundation of fundamentals’. Richard Muller notes that if any dogma comes close to achieving such status, it is the doctrine of the Trinity. It is thus surprising that most modern treatments of trinitarian theology assume that sixteenth and seventeenth century Reformed orthodoxy had virtually nothing to contribute to this vital doctrine. The recent Cambridge Companion to the Trinity and the Oxford Handbook of the Trinity both reflect this assumption. This article addresses how Reformed authors tried to harmonise the historical doctrine of the Trinity with their principle of sola scriptura. It does not treat positive developments or applications of the doctrine. The void left in the secondary literature has not adequately probed the bold claims of Voetius or the scholarly reflections of Muller. John Owen (1616-1683) is a growing exception to this trend. Both historians and theologians are starting to recognise his significance as a theologian in general and a trinitarian theologian in particular, but they often stop short of observing how he intertwined his trinitarian theology and piety throughout his writings. This article will reassess Owen’s contribution to Reformed trinitarian theology in two major segments. The first does so by critiquing two recent treatments of his work. The remaining material explores the theological foundations of Owen’s trinitarian doxology followed by the theological and practical conclusions that he drew from his theology in relation to Scripture, spiritual affections, covenant theology, and ecclesiology. Owen illustrates that one of the primary contributions of Reformed orthodoxy to trinitarian theology lies in its integration into Reformed soteriology and piety. This article reassesses Owen’s contribution to trinitarian theology and provides clues for scholars to trace the significance of the Reformed contribution to trinitarian theology in other authors within that tradition.
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van Wilgenburg, Arwin. "The Reception of Athanasius within Contemporary Roman Catholic Theology." Church History and Religious Culture 90, no. 2-3 (2010): 311–37. http://dx.doi.org/10.1163/18712411-0x542428.
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This article gives a brief overview of the reception of Athanasius in nineteenth- and twentieth-century Roman Catholic theology. Besides papal documents, mainly German theologians are discussed. First, Johann Adam Möhler’s Athanasius der Grosse (1827) is analyzed. Möhler was convinced that Athanasius was of great importance for modern society. However, Möhler’s attempt to give Athanasius a prominent position in contemporary theology seemed to fail. Although Athanasius is not absent in nineteenth-century dogmatic compendia, nor in papal documents of the last two centuries and many dogmatics of the twentieth century, his quantitative reception is rather poor, especially in comparison to Augustine. The dogmatic compendia and Neo-Thomistic theology did not have an interest in a historical interpretation of Athanasius and Thomas, himself, hardly referred to Athanasius. Moreover, the Trinitarian and Christological dogmas were not really contested. This changed in twentieth-century theology, because of a new understanding of historical development and the rise of phenomenology and existentialism. The doctrines of the Trinity and Christology were reinterpreted from the perspective of salvation history (Heilsgeschichte). Many theologians wanted to correct the anti-Arian tendency, stressing that Christ was truly God and truly man. Athanasius overlooked Christ’s humanity and the Alexandrian Logos-Sarx-Christology needed the complementation of the Antiochene Logos-Antropos-Christology. Nevertheless, Athanasius’s has received great formal authority within Roman Catholicism. He is a Saint and honored as doctor ecclesiae, because of his impact on Christian doctrine and the development of monasticism.
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Tomasiewicz, Marcin. "Chrystologia na rozdrożu – heterodoksyjne motywy teologii politycznej cesarstwa w X i XI wieku." Krakowskie Studia z Historii Państwa i Prawa 16, no. 3 (2023): 317–30. http://dx.doi.org/10.4467/20844131ks.23.022.18386.
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Christology at a Crossroads – Heterodox Motives of the Imperial Political Theology in the 10th and 11th Centuries The aim of this article is to present how heterodox, Christological constructions, arising from the controversies surrounding Chalcedonian dogma, existed in the 10th and 11th centuries in Western political thought. These constructions are described from two perspectives that were especially important for shaping the political doctrine of German emperors. Firstly, the illustration of the Aachen Gospels is mentioned because it symbolically contains the principles of the political theology of the Ottonian Empire. Secondly, the views of the Norman Anonymous, who wrote during times of intensified Caesarean propaganda in connection with the dispute with the papacy that took place in the 11th century, are analysed.
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Dawes, Hugh. "Book Review: The Task of Theology Today: Doctrines and Dogmas, ed." Theology 103, no. 815 (2000): 376–77. http://dx.doi.org/10.1177/0040571x0010300518.
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Jevtić, Aleksandar. "Asymmetric symmetry of Christology: The question of the number and unity of wills in Christ according to the 'Discussion with Pyrrhus'." Sabornost, no. 15 (2021): 69–80. http://dx.doi.org/10.5937/sabornost2115069j.
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The doctrine of will or wills in Christ was a great challenge for theology in the 7th century. Understanding the dogmas that were formulated in previous centuries, but also the future of theology, depended on the outcome of the disputes between monothelites and diotelites. This work seeks to present the overall complexity that Saint Maximus the Confessor faced when formulating the doctrine of the two wills in Christ, as shown in the book Discussions with Pyrrhus. The extremes of Monophysitism and Nestorianism, skillfully used by the Monothelites, were a constant threat but also an incentive for a great step forward that highlighted the person of Christ as a central place for understanding controversial theological issues. Christological asymmetric symmetry is the result of the above.
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Blei, Karel. "Ingebed in ‘de schoot der vroomheid’ : Het contemplatieve karakter van Noordmans’ theologie1." NTT Journal for Theology and the Study of Religion 73, no. 3 (2019): 235–47. http://dx.doi.org/10.5117/ntt2019.3.007.blei.
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Abstract The ‘contemplative turn’ in today’s theology had already a predecessor in the theology of O. Noordmans. That theology, developed in the first half of the 20th century, was (as Noordmans himself put it) ‘embedded’ in ‘the church as mother church’, as a ‘womb of piety’. This article describes how that can be seen in Noordmans’s appreciation of the pastoral character of Reformed dogmatics and in his sharp distinction between ‘church’ and ‘school’. The church, according to him, is not a place for doing philosophy, rather for proclaiming the Gospel, and the dogma serves only to keep the preacher on the right path. In this context, special attention is paid to Noordmans’s doctrine of creation, as summarized in his statement: ‘Creating is not forming, but dividing’. In other words: creation cannot be a (philopsophical) theme in itself; rather it is the beginning of a story: the story of the procession towards the cross.
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Kirabaev, Nur S., and Olga V. Chistyakova. "Anthropological Tradition: Byzantine Orthodoxy and Islam." Voprosy Filosofii, no. 6 (2023): 164–75. http://dx.doi.org/10.21146/0042-8744-2023-6-164-175.
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The article examines the formation of religious-anthropological traditions formed within the framework of Byzantine Christianity and medieval Arab-Muslim philosophy. The views of the Greek-Byzantine theologian and thinker Maximus the Confessor (580–662) regarding man in the Church Fathers’ theological development of the main Christian dogma of the Divine Incarnation of Jesus Christ are presented. In terms of philosophical comparativism, the anthropological concepts of St. Maximus and the most outstanding representative of Islam, the founder of the Sufi philosophical-theological system of the Middle Ages, Abu Hamid al-Ghazali (1058–1111) are compared. Both the common features of the theology and philosophy of these thinkers and the differences in their anthropological doctrines are demonstrated. One point of intersection is the philosophical idea of the perfect man, which was formed by the Greek-Byzantine Church Fathers and al-Ghazali and based on which they created a broader philosophical-theological understanding of man in his relationship to the Creator. The authors indicate how the idea of human perfection was realized in the relation God-man-world ontologically and epistemologically from the perspectives of Eastern Patristics and Sufism. The integrity of the spiritual-bodily man in the orthodox doctrine of Byzantine Christianity is shown. Al-Ghazali’s doctrine of man is substantiated as a conceptual comprehension of man’s place as a caliph – the deputy of God on earth – in the world’s system created by the deity.
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Abogado, OP, Jannel. "Manuel Piñon, O.P.’s1 Retrieval of the Biblical Significance of the Doctrine of Predestination." Philippiniana Sacra 51, no. 153 (2016): 373–401. http://dx.doi.org/10.55997/ps2004li153a3.
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Fr. Manuel Piñon, O.P., in his work Predestination and Salvation, insisted that it is imperative to clarify and rediscover the original features of the content of the doctrine of predestination,—a doctrine that has engendered misunderstanding within the Christian circle in the past—inasmuch as it is at the heart of the theology of Christian revelation. This study on the above proposition of the said Dominican scholastic is carried out through a threefold discussion. It traces the development of the dogma by utilizing as markers the two major thinkers in the Catholic tradition, namely Augustine and Thomas Aquinas, making their respective theological reflections as the premise upon which M. Piñon’s own exposition will be constructed. Moreover, the developments in the doctrine of predestination that had been introduced by thinkers reacting to the propositions of Augustine and Thomas Aquinas respectively are likewise to be investigated. It is in order to account for M. Piñon’s insistence on the need to rediscover and rearticulate the original understanding of the said doctrine. Without discounting the implication to human freedom, this study takes the stance that the issue of predestination is concerned more about the right doctrine of God. The theology of predestination, as proposed by M. Piñon, will be explored around the question: How to reconcile the notion of God who is solicitous about the salvation of all, with the view that some will end up condemned for eternity?
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Adam, Anton. "Spiritual Being in the Theology of Wincenty Granat." Roczniki Teologiczne 70, no. 2 (2023): 97–110. http://dx.doi.org/10.18290/rt2023.14.
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Treatises on dogmatic theology draw attention to a whole spectrum of theological topics, among which the issue of angels also finds its place. Scholastic theology dealt with this issue within the framework of the treatise on God the Creator; however, it is not exceptional that it is also treated in a separate part. In this paper, we pay attention to spiritual creatures in the context of the eminent Polish theologian Wincent Granat who emphasized respect for the Christian tradition and pointed to the vital values of Christian dogmas. In his pre-Conciliar work Catholic Dogmatics, he discussed most of the issues of dogmatic theology using the scholastic method. In his post-Conciliar work Ku człowiekowi i Bogu w Chrystusie [To Man and God in Christ], the doctrine of angels comes to the fore in close relation to Christian anthropology and its personalistic orientation.
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Magill, Gerard. "Interpreting Moral Doctrine: Newman on Conscience and Law." Horizons 20, no. 1 (1993): 7–22. http://dx.doi.org/10.1017/s0360966900026736.
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AbstractThe religious epistemology of John Henry Newman offers an avenue, unexplored by scholars, for interpreting moral doctrine today. Although he did not write any work on moral theology, a systematic account of the interaction between conscience and moral law in his writings can illumine foundational concerns about personal morality and episcopal authority in the Roman Catholic Church. In reaction to the rationalism of the Enlightenment Newman had remarkable confidence in the capabilities and trustworthiness of the personal, historical reasoning of individuals and ecclesial communities alike—a type of reasoning that he recognized as the driving force for the genesis and the application of moral law. Not surprisingly, his concern for historical moral consciousness, with its emphasis upon subjectivity, generated a significant shift from abstractness to concreteness in theological method, a shift that would later influence the thought of Bernard Lonergan. To illustrate the contemporary relevance of Newman's commitment to personal reasoning in theology, his explanation of the legitimate authority of conscience and doctrine provides the basis for an instructive critique of the document On the Interpretation of Dogmas (1989) from the International Theological Commission.
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Trajanov, Kirche. "Creatio Ex Nihilo through the Prism of Father Sergei Bulgakov’s Sophiology." Philotheos 22, no. 1 (2022): 50–62. http://dx.doi.org/10.5840/philotheos20222214.
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Father Sergei Bulgakov (1871–1944), directly influenced by Vladimir Solovyov and especially by Father Pavel Florensky, developed his sophiological concept which takes a central place in his doctrine of Trinity and God's economy. The main failure of the Russian sophiology is that the question of God's Wisdom is not Christologically founded in the spirit of the New Testament and patristic teaching. Bulgakov neglects the theology of God's uncreated energies. He thinks that it does not sufficiently explain the creation of the world as well as the relationship between God and the world. According to him, the creation of the world and its unity with God can be explained only through a mediator who acts as an “ontological bridge” between the Creator and the creation. Bulgakov, using the ontological mediation paradigms that are characteristic for certain ancient philosophical systems, especially Neo-Platonism, develops his doctrine of Sophia. She is immanent to both the nature of God and the creation. This attitude leads Bulgakov to the position of pantheism. In order to avoid this danger, he modifies his teaching introducing two models of Sophia: “Divine Sophia” and “Created Sophia”. Unlike the patristic theology, Bulgakov’s sophiological essentialism does not tend the antinomy of apophatic-kataphatic theology, and thereby he puts into question the ontological difference between the Creator and the creation. It is a failed attempt to interpret the dogma of the creation of the world ex nihilo, through categories and concepts that are alien to the church tradition.
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Maximov, Andrey O. "Reflection of the juridical and moral worldviews in modern Catholic and Orthodox translations of the New Testament." Issues of Theology 4, no. 1 (2022): 163–82. http://dx.doi.org/10.21638/spbu28.2022.109.
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The article analyzes the objectivity of the antithesis West-East, formulated in the Russian theology of the 19th century, in particular, in the dissertation of Archimandrite Sergius (Stragorodsky) “Orthodox Teaching on Salvation”, 1895. The analysis is based on a comparative research of modern official translations of the Gospel of Luke in the Catholic and Orthodox traditions. Well-recognized critics of Archimandrite Sergius agree that the opposition of the West and Russia through the prism of juridical and moral worldviews is “not so unambiguous” and therefore could not be a reliable basis for the “Orthodox doctrine of salvation”. It is argued that the thesis about the difference between the two worldviews had an artificial origin, since it was dictated by the desire of the early Slavophiles and their followers to create in Russia its own theological system, totally different from the Western one. The importance of the topic is due to its direct relation to the dogma of salvation, which is the main goal of the Christian doctrine.
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Morris, Colin. "Bringing the Holy Sepulchre to the west: S. Stefano, Bologna, from the fifth to the twentieth century." Studies in Church History 33 (1997): 31–59. http://dx.doi.org/10.1017/s0424208400013176.
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By virtue of its basic pattern of belief, the Church is committed to looking back as well as forward. In his introductory letter for the Conference which has produced this volume, Andrew Martindale reminded us that ‘doctrine, dogma, and revelation are all pinned to time and place’. Most of all are they rooted in Golgotha and the Holy Sepulchre, the site of the death and Resurrection of the Lord. It is true that, in particular since the Reformation, the theology of the Passion and Resurrection have often been discussed without reference to their historical location. Other Christians in other times, confident that the Holy Sepulchre discovered under Constantine was indeed the authentic place of Christ’s Resurrection, desired to reach out to and to grasp its historical and geographical reality, for these embody the very time and place of their redemption.
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Tutino, Stefania. "“For the Sake of the Truth of History and of the Catholic Doctrines”: History, Documents, and Dogma in Cesare Baronio’s Annales Ecclesiastici." Journal of Early Modern History 17, no. 2 (2013): 125–59. http://dx.doi.org/10.1163/15700658-12342360.
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Abstract This article explores the relationship between theology and documentary criticism in Cesare Baronio’s Annales Ecclesiastici in their own historical and intellectual context. The first two sections of this article are devoted to analyzing two episodes in Baronio’s work, which most clearly show the role of erudition and historical criticism in articulating crucial and controversial political and theological positions in post-Reformation Rome. The third and final section assesses the significance of Baronio’s historical methodology in the context of post-Reformation Catholicism and its importance for our understanding of the relationship between post-Humanist historiography and post-Reformation apologetics and, more generally, for our understanding of the nature of ecclesiastical history.
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Dobrzeniecki, Marek. "The Metaphysics of the Incarnation in Contemporary Analytic Philosophy of Religion." Verbum Vitae 39, no. 2 (2021): 571–87. http://dx.doi.org/10.31743/vv.12403.
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The paper presents the latest achievements of analytic philosophers of religion in Christology. My goal is to defend the literal/metaphysical reading of the Chalcedonian dogma of the hypostatic union. Some of the contemporary Christian thinkers claim that the doctrine of Jesus Christ as both perfectly divine and perfectly human is self-contradictory (I present this point of view on the example of John Hick) and, therefore, it should be understood metaphorically. In order to defend the consistency of the conciliar theology, I refer to the work of, among others, Eleonore Stump, William Hasker, Peter Geach and Kevin Sharpe. As a result, I conclude that recent findings in analytic metaphysics provide an ontological scaffolding that explains away the objection of the incompatibility of the doctrine of the hypostatic union. In order to confirm this conclusion such metaphysical topics as properties attribution (what it means for an object to have a property), relation of identity (what it means for an object x to be identical with object y), and essentialism and kind membership (what it means for an object to belong necessarily to a kind) are scrutinized in detail.
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Simuț, Corneliu C. "Philip Melanchthon’s Early Theology of Preaching: Theologizing the Word of God in His Apology of the Augsburg Confession (1531)." Expository Times 129, no. 1 (2017): 14–31. http://dx.doi.org/10.1177/0014524617723812.
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This paper focuses on how Philip Melanchthon organized his theology of preaching in the Apology of the Augsburg Confession, the very first defense of the early church reformers’ approach to doctrine against formal papal criticism as drafted in the Confutation of the Augsburg Confession by Johann Eck, who had been commissioned by emperor Charles V to provide a papal romanist refutation of the reformist Augsburg Confession. The article is going to demonstrate that Melanchthon’s theology of preaching insists on the proclamation of God’s Word as Christ, Gospel, and repentance, an indication that his homiletical theory encompasses key dogmas like christology, revelation, and soteriology, all fundamental tenets which not only define the core of Protestant theology and practice but also provide listeners with the possibility of a changed life experience based on Christ’s work as savior. The main contribution of this paper resides in the fact that on the one hand, it attempts to clarify Melanchthon’s theological position not as a Protestant writing against Catholics but rather as reformist challenging his papal peers within the Catholic church, while on the other hand, it identifies various aspects of his early thought as presented in the Apology—Christ, Gospel, repentance—and places them together systematically into a building block which constitutes his early theology of preaching as dogmatically founded on as well as anchored in christology, revelation, and soteriology.
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Lázaro, Manuel. ""Theologia magistra philosophiae". Un ejemplo: la lectura teológica de la naturaleza y el naturalismo filosófico en el siglo XII." Anuario Filosófico 47, no. 3 (2014): 643–65. http://dx.doi.org/10.15581/009.47.713.
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El presente artículo presenta la hipótesis de una relación dialogada y fecunda entre la filosofía y la teología, ante la situación de cierto descrédito de la tradición del pensamiento cristiano operado por cierto pensamiento postmoderno antihumanista. Se trata de mostrar como la teología ha actuado como ‘magistra’ de la fi losofía en el sentido socrático: ayudando de forma mayéutica al alma del filósofo. Esta realidad histórico-doctrinal se puede rastrear en no pocos tópicos de la filosofía a través de su historia, que tienen como interlocutor las realidades nacidas de la Revelación como la teología de la creación, la teología sacramental o el dogma de la Encarnación. En concreto se presenta como ejemplo la aportación que la teología ha hecho a la fi losofía a partir de la reflexión sobre la “naturaleza” en el siglo XII.
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Shagaviev, D. A. "The criterion of the «worship» (‘ibada) concept from the point of view of Islamic dogma." Minbar. Islamic Studies 16, no. 2 (2023): 361–77. http://dx.doi.org/10.31162/2618-9569-2023-16-2-361-377.
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This article is a study of the term ‘ibada (worship) through the prism of Sunni dogma, or rather a study of a criterion or measure, with the help of which it can be determined that some act or mental aspiration of a person is considered to be or not to be a worship from the point of view of Theology. This is important in order to correctly assess a person's actions in the context of monotheism and polytheism. A review of the sources and literature on this topic indicates that Sunni theologians from the time of al-Salaf al-Salih to the present day knew about this criterion, which is the conviction of the divinity of someone with respect to whom humility is manifested. Unfortunately, the medieval theologian Ibn-Taymiyya, whose legacy became the foundation for the followers of Salafism (Wahhabism), ignored this criterion in his definition of worship. This in turn led to fact that some masses of Muslims were accused of disbelief (kufr) and polytheism (shirk). Their particular actions were judged as worship of someone else except Allah. Currently, similar accusations against Muslims by the supporters of the Wahhabi doctrine still happen to occur. However, even among them there are those who are critical of the heritage of their authorities and admit the fallacy of the absence of this criterion in their works.
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Chistyakov, Denis I. "Neoplatonism and Byzantine Patristics: The Relationship of Plotinus’ Concept of the Triad and the Christian Doctrine of the Holy Trinity." RUDN Journal of Philosophy 26, no. 4 (2022): 805–20. http://dx.doi.org/10.22363/2313-2302-2022-26-4-805-820.
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Traces the continuity of the ideas of Neoplatonism in Greek-Byzantine Patristics in the process of developing the orthodox doctrine of the Holy Trinity by the Church Fathers. The author emphasizes commonalities and distinctions in Neoplatonism and Christianity. Plotinus’ concept of the triad, the One - the Intellect - the Soul, is considered with a focus on the analysis of Plotinus’ ideas regarding the One as Deity and the Origin of the world. The process of emanation of the Neo-platonic trinity hypostasis and its connection through the World Soul with the material world is highlighted. The formation of the dogma of the Holy Trinity in classical Eastern (Greek-Byzantine) Patristics is presented in comparison with Neoplatonism. The ideas of Arius and Arianism, which also absorbed Neoplatonism, but created a theology of a different, unorthodox persuasion, are considered. The provisions of Athanasius of Alexandria, a representative of classical Patristics, on the Holy Trinity and Arius are compared. The creative perception of Plotinus’ conceptual positions in the works of St. Athanasius is presented and their difference is analyzed. In particular, the concepts of the One, the Intellect, and the Soul of Plotinus and St. Athanasius’ understanding of God the Father, the Son of God and the Holy Spirit are considered. The peculiarity of the emergence and existence of the hypostases in Plotinus’ triad in the dialectical process of successive emanation is highlighted. The existence of the hypostases in the triadic dogma of Christianity is shown as the same in being (homoousion) of the three Persons of the Trinity united by a single divine essence. The theological interpretation of the intra-divine life of the Trinity and its philosophical-religious expression in the categories “unborn” (Father), “begotten” (Son of God), “proceeding from the Father” (Holy Spirit) are revealed. The concepts of emanation (Neoplatonism) and proceeding (Patristics) are compared.
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Bornstein, Pablo. "An Orientalist Contribution to “Catholic Science”: The Historiography of Andalusi Mysticism and Philosophy in Julián Ribera and Miguel Asín." Religions 10, no. 10 (2019): 568. http://dx.doi.org/10.3390/rel10100568.
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This article provides a historiographical analysis of the principal works on Andalusi mysticism and philosophy in Spain at the turn of the twentieth century. It portrays the intellectual background in which the Arabist scholars Julián Ribera (1858–1934) and Miguel Asín Palacios (1871–1944) developed their studies, and their particular “presentist” concerns, highlighting how their works and publications on this field cannot be detached from contemporary national debates on religious issues. The contribution of these Orientalist scholars was especially relevant to the transnational movement in defense of a Catholic science. The adherents of this movement sought ways of stressing the compatibility of dogma with the findings of unbiased scientific works, against the perceived attack to religious doctrine they sensed coming from positivist science. The Spanish Orientalists would bring to light the importance of Eastern Christian thought in the development of medieval Muslim theology, therefore vindicating the Christian origins of Andalusi philosophical and theological production and rendering it easier for the Catholic Spanish public to come to terms with Orientalist queries.
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Żukowska-Gardzińska, Dominika. "Being a man of faith in the teaching of Pope Benedict XVI." Kwartalnik Naukowy Fides et Ratio 56, no. 4 (2023): 20–24. http://dx.doi.org/10.34766/fetr.v56i4.1236.
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Before Benedict XVI became Pope, he was often referred to as an armoured cardinal. As prefect of the Congregation for the Doctrine of the Faith, he served the Church as a theologian protecting dogma and orthodoxy in the implementation of the Decalogue and the truths of the faith. In the great wealth of texts and speeches he left behind, his personal, but also the foundation of his own theology, is present an answer to the question of what it means to be a believer.In his classic work, Introduction to Christianity, Cardinal Ratzinger concentrated on an analysis of the words of the Creed from the first I believe to the last amen. The most important, the most obvious, but at the same time the most difficult aspect of the Christian faith is that it has a personal character. Its essential formulation is: I believe in you. Understood in this way, faith is an encounter with the person of Jesus Christ and, through him, with the personal God, in the Trinity one.
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Ferdek, Bogdan. "Dar nieomylności. Od Pastor aeternus do Sensus fidei." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 239–50. http://dx.doi.org/10.14746/pst.2016.30.12.
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Second Vatican Council took over from the first Vatican Council the doctrine on infallible teaching of the Bishop of Rome, approved it and presented in more complete context. It is the teaching of Dogmatic Constitution on the Church Lumen gentium on infallibility of bishops when together with the pope they exercise the Church's Magisterium, and on supernatural sense of faith of all people, thanks to which they cannot get lost in faith. International Theological Commission issued “Sensus fidei” in the life of the Church, a document which deals with the issue of supernatural sense of faith of all people of God. This document presents sufficient theology of sensus fidei and therefore it is possible to attempt to place the dogma about the pope’s infallibility into more complete context which sensus fidei is a part of. Three carriers of infallibility in the Church: the pope, the college of bishops and sensus fidei are complementary to one another when it comes to explanation and defence of the divine Revelation. None of them can form anything new in relation to the Revelation. All together serve infallibility given to the Church by the Spirit of Truth.
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Shah, Mustafa. "Al-Ṭabarī and the Dynamics of tafsīr: Theological Dimensions of a Legacy". Journal of Qur'anic Studies 15, № 2 (2013): 83–139. http://dx.doi.org/10.3366/jqs.2013.0097.
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The Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān is fittingly recognised as representing an important milestone in the history of the discipline of tafsīr: within the work, al-Ṭabarī accomplished a uniquely comprehensive exegetical synthesis of literary, grammatical, legal and theological elements, bringing a broader sense of definition and purpose to the discipline of tafsīr. Among the characteristic features of the scholarship of al-Ṭabarī are the objectivity and consistency he brought to his work and such qualities resonate in his gauging of theological issues and topics. While it has been customary to view al-Ṭabarī's theology as being strictly informed by a rigidly traditionalist methodology, a circumspect review of theological discussions in the tafsīr reveals not only the author's accomplished marshalling of the attendant arguments and theses, but also the spirit of autonomy and resourcefulness with which he assesses points of doctrine and dogma. In this article an attempt is made to analyse aspects of the intertwined theological discourses of the tafsīr and related treatises, bridging them with materials articulated in the biographical sources. The aim is to explore the relationship between his approach to scholarship along with the standpoints to which he adhered and their impact upon attitudes towards his remarkable work and legacy.
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Campbell, Joe. "Critical Notice: Paul Russell’s The Riddle of Hume’s Treatise: Skepticism, Naturalism, and Irreligion (OUP 2008)." Canadian Journal of Philosophy 45, no. 1 (2015): 127–37. http://dx.doi.org/10.1080/00455091.2015.1024027.
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In The Riddle of Hume’s Treatise: Skepticism, Naturalism, and Irreligion (2008), Paul Russell makes a strong case for the claim that “The primary aim of Hume’s series of skeptical arguments, as developed and distributed throughout the Treatise, is to discredit the doctrines and dogmas of Christian philosophy and theology with a view toward redirecting our philosophical investigations to areas of ‘common life, ’ with the particular aim of advancing ‘the science of man’”; (2008, 290). Understanding Hume in this way, according to Russell, sheds light on the “ultimate riddle”; of the Treatise: “is it possible to reconcile Hume’s (extreme) skeptical principles and conclusions with his aim to advance the ‘science of man’”; (2008, 3)? Or does Hume’s skepticism undermine his “secular, scientific account of the foundations of moral life in human nature”; (290)? Russell’s controversial thesis is that “the irreligious nature of Hume’s fundamental intentions in the Treatise”; is essential to solving the riddle (11). Russell makes a compelling case for Hume’s irreligion as well as his atheism. Contrary to this interpretation I argue that Hume is an irreligious theist and not an atheist.
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Bilodid, Volodymyr. "THE HOLY TRINITY OF HRYGORIY SKOVORODA." Journal of V. N. Karazin Kharkiv National University, Series "Philosophy. Philosophical Peripeteias", no. 64 (June 30, 2021): 24–36. http://dx.doi.org/10.26565/2226-0994-2021-64-3.
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The article is devoted to the study of a problem, which has not yet been noticed for the one that deserves in-depth study that is divergences between Н. Skovoroda and the Christian Church in the sense of The Holy Trinity. To reproduce the whole context of problems in this article, some phases, paradoxes and features of formation of the relevant church dogma were traced the attention is drawn to the fact, that the doctrine of the Trinity of God contained in the Christian Scriptures (The Bible) is implicit and received a conceptual explication in patristic and in the decisions of the Ecumenical Councils. The trinary God was established in Christianity when, after the centennial discussions, the church recognized Jesus Christ as God. The opinion, that the church-Christian doctrine is based on theism and The Skovoroda's doctrine on pantheism is manifested. The former one is based on the transcendent God, and the latter one on the immanentization of transcendence, the church divides by the nature of the Creator and the Creation, but Skovoroda brings them together. This fundamental difference in metaphysical and theological positions of parties is seen as a factor that creates significant differences in theology, Christology and triadology. Skovoroda’s God is the God of mystics. According to the experience of the philosopher, He is not only outside the world and person, but also inside them, holding them together. This theological immanence determines the Christological one. Skovoroda’s universal Christ (was taken separately from the Jesus-man) is the God's presence, or God's truth of the Man in man. The church teaches about only one Son of God and Skovoroda about the potential ability to God’s adoption and the transformation of each person into Christ, and therefore about "Holy Family," whose representatives are (Moses, Elijah, etc.) realized this potential to Jesus. The author finds the keys to Skovoroda’s triadology primarily in the catechism of the philosopher (in the "Initial Door…") and his last dialogue (in "The Serpent Flood"). According to the conclusions of the study, Skovoroda’s God was not the orthodox God-Trinary God of Christians, but, obviously, “the One true God” (John 17: 3) of Jesus Christ himself. Therefore, made consistent with faith in this God Trinary God, which sometimes doubles as a semi-hidden "internal one", based on pantheism and non-canonical Christology, and the "upper one", which is terminologically similar to the triadology of Nikeo of Constantinople’s symbol of faith.
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Van De Schoor, R. J. M. "Het Vagevuur in De Irenische Theologie Van Théophile Brachet De La Milletière." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 72, no. 1 (1992): 59–70. http://dx.doi.org/10.1163/002820391x00357.
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AbstractC'est avec sa conception du purgatoire que l'iréniste français Théophile Brachet de La Milletière essaie de convaincre catholiques et calvinistes d'une réunification possible de l'Eglise. Celle-ci illustre bien les moyens qu'il a mis en oeuvre pour arriver à ses fins. Il y refuse d'une part le dogme catholique selon lequel il existe un lieu de pénitence où l'homme après sa mort expie la peine temporelle due à ses péches. La Milletière caractérise cette conception comme une issue de secours pour les pécheurs, pure invention de la scholastique, et il la considère en même temps comme un excès d'une trop grande indulgence. D'autre part il reproche aux protestants qu'ils combattent l'existence du purgatoire en utilisant de faux arguments; c'est que ceux qui croient que l'homme doit sa sanctification entièrement à la grâce imputative de la crucifixion du Christ, doivent être bien aveugles à la fonction de la grâce inhérente qui occupe une place si importante dans la doctrine sur le purgatoire. Pour La Milletière il s'agit d'un purgatoire où les douleurs physiques sont absentes, d'une salle d'attente où les douleurs physiques sont absentes, d'une salle d'attente où ceux qui sont morts en Christ attendent le Jugement Dernier. Bien que les âmes n'y souffrent pas, il ont tout de même besoin de soutien en de réconfort, parce qu'ils désirent ardemment leur sanctification et leur rédemption de l'état d'humiliation absolue dans laquelle la mort les a plongés. C'est pourquoi La Milletière accorde une certaine importance à la prière pour les défunts, même s'il ne réussit pas bien à concilier la portée de cette prière avec ses idées sur le purgatoire. Dans sa conception les âmes des défunts ont aussi besoin d'une commémoration dans l'eucharistie, d'une participation au Corps Mystique du Christ. En intensifiant ainsi la piété par les sacrements La Milletière croit pouvoir résoudre la controverse sur le purgatoire. Car celui qui participe dignement et libéré de tout péché à l'eucharistie et qui ne reçoit l'absolution de ses péchés que lorsqui'il a accompli sa pénitence, vit selon l'exemple du Christ et acquiert une grâce inhérente. Une telle conception pouvait rendre superflue la doctrine selon laquelle on doit encore expier ses péchés dans l'au-delà.
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Napiórkowski, Andrzej. "Towards hermeneutics of substantial change. Between conciliar continuity and tendency to break." Analecta Cracoviensia 47 (July 31, 2016): 59–71. http://dx.doi.org/10.15633/acr.1749.
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In the interpretation of Revelation, as well as, documents of the Magisterium of the post-conciliar Catholic theology, strong tensions and differences have been exposed.They are a consequence of various hermeneutics. Each of the sides claims the right to define “a reform”.However, a careful and critical analysis of the three functioning types of hermeneutics (of absolute continuity, of a break, and of absolute fidelity to the tradition) is not fully satisfactory.In its external form of expression the symbols and dogmas of faith are historical, so with the flow of history they become anachronistic, despite the fact that the essence (the core) of the doctrine is not changed, because it comes from the Divine Revelation and is a subject of personal experience of the faithful. Therefore, a fundamental basis of faith lies in the event of Revelation, namely, the self-giving of the Triune God. Hence the Revelation must be understood not as a statement of truth, but as an event of truth. It is about personal experience of the Resurrected, and not just knowledge or information about Him. Therefore, the language and the manner of communication must be constantly verified and contemporized. While the truth is always not completely grasped. This is why the presented article is a small contribution in developing a fourth type of hermeneutics – a hermeneutics of substantial change, which though would allow to break the continuity at some points, nevertheless would not destroy the identity of faith.
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Елисеев, Сергий. "A. Kireyev: “Russian Culture will be Based neither upon Metaphysics nor Law, but upon Ethics”." Вопросы богословия, no. 1(1) (June 15, 2019): 126–39. http://dx.doi.org/10.31802/2658-7491-2019-1-1-126-139.
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Статья посвящена одному из лидеров позднего славянофильства, богослову и публицисту генералу А. А. Кирееву (1833-1910) и его участию в работе религиозно-философских собраний в Санкт-Петербурге начала ХХ века. В статье обсуждается доклад, прочитанный Киреевым на одном из собраний и посвящённый вопросу догматического развития. В нём Киреев высказал своё отношение по ряду актуальных вопросов, волновавших русское общество: состояние диалога между Церковью и интеллигенцией; критика западных исповеданий и перспективы межхристианского диалога; взаимоотношение вселенского догмата и местного предания; влияние особенностей национального менталитета на характер развития религии; перспективы и условия построения самобытной русской культуры на новых началах и др. В статье анализируется попытка Киреева придать исключительное значение нравственному учению в ущерб догматическому преданию Церкви. Также приводятся материалы из сочинений и дневниковых записей Киреева, которые позволяют представить себе культурный контекст и настроения русских религиозных мыслителей славянофильского направления в период обсуждения вопроса о необходимости обновления Русской Церкви и реформировании системы её управления. Среди прочего подчёркивается влияние идеалистической философии и либерального западного богословия (прежде всего старокатолического) на формирование взглядов А. А. Киреева. Упоминается о его контактах с В. С. Соловьевым и Ф. М. Достоевским и о той роли, которую отводил Киреев религиозной философии и литературе в деле построения русской самобытной культуры на новых началах. General Alexander Kireyev (1833-1910) was a Slavophile leader, theologian and political writer who took part in a series of religious and philosophical meetings in the early 20th century St. Petersburg. The article refers to his report on dogmatic development that was presented at one of the meetings. Kireyev expressed his views on several problems regarded as vital in the Russian society: interaction between the Church and intelligentsia, criticism of Western Christian denominations, scopes for ecumenical dialogue, relations between universal dogma and local tradition, impact of ethnic mentality on the development of religion, prospects and conditions needed to develop new foundations for an original Russian culture. The article examines Kireyev’s endeavor to put an ethical doctrine over the church’s dogmatic teaching. Kireyev’s works and diaries are quoted to help the reader to conceive the cultural context and the mindset of the Slavophile religious thinkers in the age of the debate over a renewal of the Russian Church and reform of her polities. The author stresses the influence of idealistic philosophy and liberal Western theology (mainly Old Catholic) on the development of Kireyev’s ideas, mentioning also his connections with Solovyov and Dostoevsky and evaluating Kireyev’s views on the special role of religious philosophy and literature in developing new foundations for an original Russian culture.
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Sembou, Evangelia. "The Young Hegel on ‘Life’ and ‘Love’." Hegel Bulletin 27, no. 1-2 (2006): 81–106. http://dx.doi.org/10.1017/s0263523200007552.
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Wilhelm Dilthey, the first scholar to study Hegel's early writings, most of which have been published by Herman Nohl under the title Hegels Theologische Jugendschriften, examined the thought of the young Hegel in the light of German idealism; Dilthey was interested in establishing the Kant-Fichte-Schelling-Hegel Entwicklungsgeschichte. Another line of interpretation, no doubt encouraged by the tide of Nohl's compendium, has been to see these writings as dealing with a religious experience and religious issues. Unique in the literature stands Laurence Dickey's study of intellectual history, in which he shows that the young Hegel was influenced by the culture of Old Württemberg – more specifically, by Württemberg's ideal of Protestant civil piety. Finally, Georg Lukács and Raymond Plant concentrate on the social and political concerns of the young Hegel. On the one side, Lukács, writing from a Marxist perspective, explores the political and economic ideas of the young Hegel as well as the way these have contributed to the development of the dialectical method. For his part, Plant has put forward the view that the essays compiled by Nohl in his collection constitute a series of attempts on the part of the young Hegel to comprehend and account for the cultural and socio-political crisis of his time. For Plant, Hegel sought the causes thereof in religion.I propose to look at the young Hegel from yet another angle. I shall argue that what lies beneath Hegel's exegesis of the Scriptures is a Platonism. H. S. Harris has noted this aspect of Hegel's thought in his seminal study of Hegel's development, but the Platonism of the young Hegel has generally been under-researched. In this paper I shall try to bring this out. To do this, I shall explore the meaning and significance of ‘life’ and ‘love’ by focusing on ‘The Spirit of Christianity and Its Fate’ essay, the fragment on ‘Love’, as well as some of the fragments in the appendix of Nohl's volume. Let us not forget that, despite his practical concerns, Hegel was also interested in theological doctrine, which, he thought, expressed substantial truths in metaphorical language; so in the ‘Spirit of Christianity’ essay, as well as providing an historical account of Judaism and a description of Christian ethics, Hegel also discusses theological tenets. Hegel always believed that theory and practice go hand in hand, and he was convinced that religion was as much about dogma as it was about practice. For this reason I deem it necessary to look at Hegel's interpretation of Christian theology in the course of this paper.
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Korsgaard, Ove. "Fra tugtemester til skolemester: Om forskelle mellem Luther og Grundtvig." Grundtvig-Studier 55, no. 1 (2004): 34–61. http://dx.doi.org/10.7146/grs.v55i1.16453.
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Fra tugtemester til skolemester: Om forskelle mellem Luther og Grundtvig[From Castigator to Schoolmaster: On Differences between Luther and Grundtvig]By Ove KorsgaardIs Grundtvig’s thinking to be perceived as a genuine appropriation and continuation of Luther’s? Or is it rather to be perceived as a renegotiation of Luther’s thought? Regin Prenter, Christian Thodberg and Svend Bjerg maintain three different positions on the question of the relationship between Luther’s and Grundtvig’s theological thinking. With Prenter, a tight connection is tied. With Thodberg it is “both...and”. With Bjerg there is a marked distance between Luther’s and Grundtvig’s theology. In this article a more conceptual-historical viewpoint is adopted which demonstrates that they used the concepts “nation” and “folk” with differing significations.Luther does not use the word “nation” in its modem signification. According to Liah Greenfield: “he did not take the step that connected the separation from Rome to the definition of the polity as a people.The ‘German nation’, for Luther, had none but the conciliar meaning of the princes and nobility of the Empire, and in this sense he used it in An den christlichen Adel deutscher Nation.” Grundtvig on the other hand used the word “nation” in its modem signification, that is to say, he made an inseparable connection between the concepts “nation” and “folk”. And he is surely the person who, in Denmark, has exercised the greatest influence in linking these two concepts.Before “nation” and “folk” became synonymous concepts, the word “folk” signified kinship and household. The societal whole was comprised, so to speak, of a certain number of households. Each household had as its supreme authority a householder who exercised English Summaries / danske resuméer power over his “folk”. The master tailor exercised power over the journeymen and apprentices who, together with children and other family members, belonged in the household. The combined households of a land were subordinate to a father of the land and belonged in his house, for example the Oldenburg House, the Habsburg House and so on. The supreme lord was the Lord God and all the houses within a society belonged in the final instance to his house. Individual freedom was no part of Luther’s political programme.His guardianship-society {formyndersamfund) was built not upon individual, responsible members of society but upon a fellowship between superiors and subordinates. The household constituted that social space within which a connection was forged between the individual and the Christian state. That Luther espoused political guardianship {formynderskab) as the best principle of governance is not remarkable. Everyone, more or less, did so at that time. The epochmaking and revolutionary thing about Luther was that he dispensed with the pope as religious guardian.But the sharp distinction which Luther drew between spiritual and secular governance is not, as is often alleged today, a distinction between State and Church but only between the State and “the Church Invisible”. In a continuation of Augustine, Luther in fact distinguished between two Churches, the invisible and the visible. The Church has both an outward, institutional and predominantly worldly side and an inward, invisible and predominantly spiritual side. As an incorporate member of the State one is obligated to be a member of the visible Church, that is to say the Church as an institution. Membership of the visible Church, however, grants no certainty of salvation. The visible Church cannot dispose over the relationship between the individual and God. Therefore membership of the visible Church is not enough to secure salvation. Faith is necessary. And faith is a personal and existential matter. With the doctrine of public polity, there is thus created a spiritual free-space. The formation of the individual’s morality and character, on the other hand, was placed under the aegis of secular government.Grundtvig grew up in a society whose world view was characterized by Luther’s thinking on calling and station. Lutherdom encompassed not only the obvious foundation in faith with respect to the Church but also the foundation in morality with respect to the State. However, Grundtvig himself was engaged in reassessing this foundation. After 1825 he began to distinguish himself with quite Luther-critical viewpoints, which is connected with the fact that he himself became one of the leading contemporary spokesmen for the new viewpoint that it was not the dispensations of Lutheranism but the dispensations of the folk which should comprise the moral foundation of State and school.The shift from Lutherdom to ‘folkdom’ meant that after 1825 Grundtvig again and again pointed to errors in Luther and his disciples. Thus he tackled three central dogmas in Lutherdom. The first was fundamentalism in respect of Scripture. The second was fundamentalism in respect of sin. The third was Lutherdom’s fundamentalism in respect of the State. For Grundtvig, the alliance which Constantine the Great established in 325 between State and Church was nothing less than a great lapse into sin in the history of the Church. And this lapse Luther had not tackled. The process of transformation from Christian principality to democratic nation-state demanded a clarification of the relationship between religion, State and polity. What form of connection should there be established between individual, State and religion in a democracy? Should Christianity, which was deeply integrated in the state-structure of the absolute monarchy, continue to comprise the foundation for the State’s educational polity? Grundtvig drew a clear boundary between citizenship and religion and, according to the ecclesiastical-political premises of his day, advocated religious freedom, freedom to preach, and dissolution of parochial ties. In simplified terms one can say that Luther’s horizon was a world divided into religions, and these were subdivided into nations, while Grundtvig’s horizon was a world divided into nations, and these could be subdivided into various religious societies.A conceptual-historical viewpoint reveals that Luther and Grundtvig not only used the concepts “nation” and “folk” with differing significations: theologically, they also thought differently upon crucial points. These differences can be put into perspective by looking at Luther’s categories “law and gospel”, “householder and household” and “parents and children” set off against Grundtvig’s use of “the knot” as metaphor.According to Grundtvig, Luther did not go far enough in his understanding of the relationship between law and gospel. He did not manage to untie the “tight knot” [Haardeknuden]. Instead of, like Luther, regarding the law as castigator, Grundtvig spoke of “Moses as ‘schoolmaster’ for the whole world, who guides those desiring it to Jesus”. This shift in the view of the law - from castigator to schoolmaster - is a key to understanding Grundtvig’s thought.Grundtvig regarded the law as an “enlightenment of which one freely makes use according as one can and will”. Understood in Grundtvig’s English Summaries / danske resuméer terms, the law thus becomes a medium for folk-enlightenment. In other words, it is possible to untie the knot between the law and the gospel.The opening of the Gospel of John - In the beginning was the Logos - forms the basis of the whole of Grundtvig’s programme of enlightenment and exposition. Grundtvig distinguishes, however, between logos and dia-logos. Humankind does not have direct access to the logos of the great word, but must make do with the little word, the verity of which must be proved through dia-logos, that is, dialogue.For Grundtvig, “enlightenment” [Oplysning] is not an absolute, but a relative concept. The world cannot be overseen from a panoptic viewpoint, but necessarily has to be viewed with various eyes. The truth always emerges from out of the interplay between truths. Using a modem concept, one may say that for Gmndtvig enlightenment is a discursive concept, a concept open to argument. No one can boast of being in possession of the absolute tmth. We understand fragmentarily and in part. And such a process of understanding demands, according to Grundtvig, faith.[Editorial note: Danish tugtemester, as used in this context to refer to the Law, is not readily translatable into English. A tugtemester is one who enforces discipline by chastisement and castigation, whether a gaoler, a slavemaster, a disciplinarian pedagogue addicted to flogging or a rigorous moral tutor.]
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Souhal, D. Saida Ibrahim. "Doctrinal purposes in the regenerative vision of Muhammad Iqbal." ARID International Journal of Social Sciences and Humanities, January 15, 2024, 235–50. http://dx.doi.org/10.36772/arid.aijssh.2024.6120.
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The intentional consideration has been more evident in our honourable scholars in the Shari’à and if the legitimate purposes is to preserve the dogmatic and legal rulings then doctrinal purposes are the guarantee to submit to dogma of faith and to preserve the mind and heart from being drawn into deceived by deviant philosophies and corrupt beliefs. According, it can be said that the doctrinal objectives, the creed is the core of all heavenly religions, and it is the origin on which the foundations of Shari’à based, and the books of Islamic heritage - especially theology- are replete with methods of argument and inference on validity of the Islamic belief, but it fell into fragmentation, faith issues are presented without their purposes and goals, so beliefs have fallen into lethargy and weakness. Within the framework of the renewal of Islamic thought, scholars who devoted their time have worked on monitoring the causes of stagnation in it, including the issue of belief. Thus, scholars have called for the importance of building a realistic, simple and easy belief that addresses instinct and reason so that doctrinal differences could be overcome. The aim of this research paper is to present the vision of the renovated thinker Muhammad Iqbal on the dimensions of faith through his book ‘The Reconstruction of Religious Thought in Islam’ to reveal the proposal he presented, which has a social and political dimension to faith that could restore to Muslin the strength he lost when his faith weakened and lacked the purposeful glare. Keywords: Religion, doctrinal purposes, renovation, Muhammad Iqbal.
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Brain, Michael. "The Grammar of Salvation: The Function of Trinitarian Theology in the Works of Karen Kilby and Robert Jenson." Pro Ecclesia: A Journal of Catholic and Evangelical Theology, October 13, 2022, 106385122211299. http://dx.doi.org/10.1177/10638512221129971.
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This study investigates the purpose of trinitarian theology in relation to theological knowledge, examining whether the doctrine of the Trinity is designed to serve an apophatic or cataphatic purpose. Through a comparative analysis of Karen Kilby and Robert Jenson, I argue that trinitarianism serves a hermeneutical and incorporative function in theology, encompassing both apophatic and cataphatic language, connecting our knowledge of God with God's revelation in the missions of the triune persons. Kilby and Jenson represent apophatic and cataphatic tendencies respectively, but their differences largely concern methodology. Regarding the purpose of trinitarian doctrine, they each hold that the dogma functions as an interpretive grammar for the Scriptures, so that by patterning our lives on the biblical narrative, human beings may be incorporated into Trinity itself. These hermeneutical and incorporative principles create room within Nicene trinitarianism to accommodate varying methods and theories of theological knowledge while preserving the doctrine's core functions.
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AZADEGAN, EBRAHIM. "On the incompatibility of God's knowledge of particulars and the doctrine of divine immutability: towards a reform in Islamic theology." Religious Studies, October 27, 2020, 1–18. http://dx.doi.org/10.1017/s0034412520000414.
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Abstract Affirming that divine knowledge of occurrent changes among particulars is incompatible with the doctrine of divine immutability, this article seeks to resolve this tension by denying the latter. Reviewing this long-running debate, I first formalize the exchange between al-Ghazālī and Avicenna on this topic, and then set out the ways in which contemporary Sadrāean philosophers have tried to resolve the incompatibility. I argue that none of the cited Sadrāean attempts to resolve the incompatibility between divine omniscience and immutability is successful. Then, by reference to certain principles drawn from Shia theology, I indicate how one might seek to reject the dogma of divine immutability. I conclude that by emancipating ourselves from that dogma, new horizons could be opened for Islamic philosophy, free from traditional Hellenistic constraints.
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Alenskis, David B. "The theological sources and poetic priorities of Milton's narrative theodicy." Scottish Journal of Theology, March 6, 2024, 1–17. http://dx.doi.org/10.1017/s0036930624000243.
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Abstract This study of Paradise Lost, interpreted through the lens of John Milton's treatise De doctrina Christiana, argues that the poet seeks to breathe new life into the tropes of orthodox Christian theodicy by radicalising concepts chosen eclectically from both Reformed and Arminian schools of thought, integrating them within the patchwork of his own idiosyncratic heterodoxies and thus catalysing a fundamentally new theology propelled by his narrative priorities. This approach makes the drama that Milton intuits itself the driver of dogma, which drama allows him to bring God and reader into the same story, under the spell of his own theodical narration.
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Theron, P. F. "Uitverkiesing en etiek." In die Skriflig/In Luce Verbi 36, no. 2 (2002). http://dx.doi.org/10.4102/ids.v36i2.507.
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Election and ethics The doctrine of election is of fundamental importance in the Reformed tradition. During the past century much theological labour was focused on this dogma by leading theologians – theological research that unfortunately was hardly ever noticed by preachers and lay people. In this article special attention is paid to the theology of Oepke Noordmans in this regard. God’s chosen people are the pick of the bunch (1 Cor. 1:26-29), because the doctrine of election rather proclaims that God is not fastidious at all. His choice is motivated merely by our misery. It is argued that dogmatics and ethics (respectively: faith and life) are intimately related. The transition from doctrine to ethics that occurs at the beginning of Romans 12 is taken as point of departure. The well-known Reformed adage, soli Deo gloria is identified as the very heart of both Reformed dogmatics and ethics.
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Wilcoxen, Matthew A. "‘The Bible is not “like any other book”’: Katherine Sonderegger and the Bible as Vestigium Trinitatis." International Journal of Systematic Theology, September 8, 2023. http://dx.doi.org/10.1111/ijst.12681.
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AbstractThe second volume of Katherine Sonderegger's Systematic Theology is a daring attempt to do something new in trinitarian dogma: find a fulsome, technically sophisticated doctrine of the Trinity in key Old Testament texts using an interpretive approach, and employing assumptions, that might be recognizable to certain Jewish theological readings of the same texts. This paper situates this project in Sonderegger's longstanding belief in a need for Christianity to overcome its pervasive anti‐Judaism, and shows how, to achieve this aim, Sonderegger constructs a highly unique and provocative understanding of the Bible as the creaturely site wherein God's immanent, holy life is manifest. The author commends Sonderegger's ontology of scripture as stimulating and compelling, while also raising some questions for further consideration.
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Van Wyk, H. F. "Verlossing: van Pelagius tot Joseph Smith." In die Skriflig/In Luce Verbi 44, no. 2 (2010). http://dx.doi.org/10.4102/ids.v44i2.156.
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Salvation: from Pelagius to Joseph Smith Every Christian church believes that she is a true church and proclaims that man can be saved and has eternal life. This dogma of salvation is usually based on the Bible as the Word of God. Mormons claim that Joseph Smith, founder and first president of the Church of Jesus Christ of Latter Day Saints, received a divine message to restore the church that Jesus had started. In studying the plan of salvation the Mormons proclaim it is quite clear that that way of salvation was not restored in their church, but that it followed a pattern of false doctrine that was revealed time and again in history. The core of their preaching of salvation is that man has the free will to choose his own salvation. Mormons are not the first to preach this message. This article will show that Pelagius oisty-kated the free will of man. In the Reformation the Anabaptists preached the same message, being a third movement next to the reformed and Roman Catholic believes. The Anabaptists became part of the churches of the Netherlands and at the Synod of Dordt the theology of the free will was rejected and answered. The dogma of the free will of man did not end at this Synod: 150 years later John Wesley preached the same message of salvation during his and Whitefield’s campaigns at the dawn of the nineteenth century in the USA. During this time Joseph Smith started to seek the true church and founded the Mormon Church. Although his theology differs quite strongly from the Methodist Church in which he grew up, the core of the way of salvation is the same: man has free will in choosing his salvation.
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Diedericks, Morné, and Carel F. C. Coetzee. "Die voorsienigheidsleer vanuit die gereformeerde belydenisskrifte teenoor Adrio König se voorsienigheidsleer – ’n Dogma-historiese beoordeling." In die Skriflig/In Luce Verbi 47, no. 1 (2013). http://dx.doi.org/10.4102/ids.v47i1.720.
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König is ’n aktuele en invloedryke teoloog en sy standpunte kan nie geïgnoreer word nie (Strauss 2004:123). König (2002:13) beskou homself as ’n gereformeerde teoloog alhoewel sy voorsienigheidsleer van die klassieke gereformeerde siening verskil. In sommige gevalle word König se teologie as reformatories gesien (bv. sy leer oor die regverdigmaking) en in ander gevalle weer nie, byvoorbeeld die leer oor die voorsienigheid (Strauss 2004:139). Volgens König (2002:33) is die klassieke gereformeerde verstaan van die voorsienigheid nie werklik vertroostend nie. Die klassieke gereformeerde siening van die voorsienigheid maak volgens König van God ’n bose God wat die kwaad beskik en dan net toekyk as die kwaad gebeur. König (2002:237) se oplossing vir die probleem van die klassieke gereformeerde siening is dat God nie ten volle in beheer is nie, maar dat Hy eendag eers in beheer sal kom. Hierdie siening van König is in stryd met die gereformeerde belydenis waarin bely word dat God deur sy voorsienige hand alle dinge onderhou en regeer. Die gevolgtrekking is dat König se voorsienigheidsleer in die lig van die gereformeerde belydenis nie vertroostend is of kan wees nie en net meer verwarring en wanhoop veroorsaak.König is a contemporary and influential theologian and his views can not be ignored (Strauss 2004:123). König (2002:13) regards himself as a reformed theologian, but his doctrine on providence differs from the classic reformed view. In some cases, König’s theology is viewed as reformed (eg. his doctrine on justification) but not in all cases, as is the case with the doctrine on providence (Strauss 2004:139). According to König (2002:33) the classic reformed understanding of providence is not comforting. Also, according to König, the classic reformed view of providence indicates God as an evil God who ordains evil, and then sits back and watches as it unfolds. König’s (2002:237) solution for the problem of the classic reformed view is that God is not fully in control, but that He only will be in control one day. This view of König is in conflict with the reformed confession which confesses that God through his providential hand maintains and governs all things. The conclusion is that König’s doctrine of providence is not comforting in the light of the reformed confession, and that it only causes more confusion and despair.