Academic literature on the topic 'Theology, doctrinal, history'
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Journal articles on the topic "Theology, doctrinal, history"
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Ciftci, Mehmet. "Recovering the unity of theology by means of mariology." Scottish Journal of Theology 72, no. 2 (April 3, 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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Rathel, David Mark. "John Gill and the History of Redemption as Mere Shadow." Journal of Reformed Theology 11, no. 4 (January 22, 2018): 377–400. http://dx.doi.org/10.1163/15697312-01104001.
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Abstract John Gill was an influential minister and theologian of the eighteenth century. Deeply influenced by the Reformed tradition, he made significant innovation to the doctrine of the covenant of redemption. Current surveys of his theology have unfortunately not adequately explored this innovation. The primary cause of this failure is a lack of attention to Gill’s historical context, a context shaped by doctrinal antinomianism and no-offer Calvinism. This article will contextualize Gill’s thought and provide a more accurate reading of his covenant theology by arguing that he offered a unique construction of the covenant of redemption that radically minimized human agency in the reception of salvation.
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Sampson, John. "Unearthing Treasure in Clay Jars: T. C. Chao and the Formation of Chinese Dogmatic Theology." Studies in World Christianity 29, no. 2 (July 2023): 159–76. http://dx.doi.org/10.3366/swc.2023.0432.
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T. C. Chao (1888–1979) was a leading Chinese Protestant theologian renowned for his creative works of Chinese theology. Although scholars have traced significant changes and shifts in Chao’s theology in the 1940s, a particular formal aspect of his mature thinking has not received the attention it deserves. Chao began to emphasise and practise a particular form of Chinese theology in the 1940s and early 1950s, namely, doctrinal or dogmatic theology. This paper traces the development of Chao’s dogmatic theology and examines one representative dogmatic locus in his thinking, the doctrine of the Trinity. It argues that Chao’s turn to dogmatics not only richly illuminates a crucial aspect of his mature life and thought, but also sheds light on the legacy of Andrew Walls, whose work highlights Christianity’s cross-cultural diffusion and the gospel’s encounter with the cultural worlds it takes root within.
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Arnold, Jonathan. "New directions in music and theology." Theology 126, no. 1 (January 2023): 36–44. http://dx.doi.org/10.1177/0040571x221146276.
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This short article surveys one small but important debate taking place in Christian music theology regarding the arts and divine revelation. Jeremy Begbie’s theology through the arts allows for music’s revelatory testimony within the context of Scripture, doctrine and Christian history. David Brown and Gavin Hopps’ notion of the extravagance of music argues for music’s ability to break down doctrinal and scriptural limitations, where being open to the divine mystery through spiritual musical experience can replace the need for religious revelation through Scripture or the Church. I conclude that both camps start with theological concepts that shape the outcome of their arguments.
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Webster, John. "Hermeneutics in Modern Theology: Some Doctrinal Reflections." Scottish Journal of Theology 51, no. 3 (August 1998): 307–41. http://dx.doi.org/10.1017/s0036930600056738.
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The territory indicated by my title is impossibly vast, and some delimitations are in order at the beginning. What follows does not attempt any kind of thorough or nuanced historical analysis of the great tangle of issues to which the terms of the title refer. ‘Hermeneutics’ and ‘modern theology’ don't exist as simple entities; the terms are shorthand ways of identifying very complex traditions of thought and cultural practices, and a serious attempt to trace those traditions and the variations in their relationship would be little short of a history of Western Christian thought since the rise of nominalism. What is offered here is more restricted and precise, chiefly an essay in Christian dogmatics. At its simplest, my proposal is that the Christian activity of reading the Bible is most properly (that is, Christianly) understood as a spiritual affair, and accordingly as a matter for theological description. That is to say, a Christian description of the Christian reading of the Bible will be the kind of description which talks of God and therefore talks of all other realitiessub specie divinitatis. There is certainly an historical corollary to this proposal — namely, the need for some account of why the dominant traditions of Western Protestantism (and more recently of Western Catholicism) have largely laid aside, or at least lost confidence in, this kind of dogmatic depiction of the church's reading of the Bible, replacing it with, or annexing it to, hermeneutical theory of greater or lesser degrees of sophistication and greater or lesser degrees of theological content.
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Nessan, Craig L. "The Necessity and Limit of a Contextual Theology." Mission Studies 20, no. 1 (2003): 78–92. http://dx.doi.org/10.1163/157338303x00160.
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AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.
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Gregersen, Niels Henrik. "Dogmatik som samtidsteologi." Dansk Teologisk Tidsskrift 71, no. 4 (June 26, 2023): 290–310. http://dx.doi.org/10.7146/dtt.v71i4.138285.
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This essay develops a program for defining doctrinal studies as the descriptive and normative study of contemporary Christian thought. “Dogmatics” is contemporary theology in the two-fold sense of studying current varieties of Christian doctrine, worldview formation and ethos, and of constructing coherent and self-reflexive proposals for Christian teachings in contemporary contexts. History of doctrine remains an important sub-discipline which serves the purpose of clarifying basic grammars and continuing patterns of Christian thought. Likewise, the study of major theologians exemplifies how well-winnowed theological proposals of the past may continue to inspire and inform contemporary theology. The focal interest, however, lies in analyzing and re-articulating contemporary expressions of Christian faith, while evaluating the potentials of Christian semantics for future Christian communication practices. The regulative rules of Christian grammars, the fluid forms of Christian semantics, and the communicative potentials of Christian pragmatics thus make up the core subject-matter of contemporary theology. It is furthermore argued that contemporary theology is to be pursued in the interest of the society at large. Yet the field has a special function for the Church. For while contemporary theologians propose, communities of faith dispose when it comes to the fate and fortunes of the theological proposals.
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Atwood, Craig D. "Apologizing for the Moravians: Spangenberg's “Idea Fidei Fratrum." Journal of Moravian History 8, no. 1 (2010): 53–88. http://dx.doi.org/10.2307/41179900.
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Abstract After Zinzendorf's death in 1760, August Gottlieb Spangenberg became the major leader of the Moravian Church. Spangenberg's historical and doctrinal publications helped define Moravian theology and practice in the second half of the eighteenth century. In this article, the author argues that the Idea Fidei Fratrum (1779), Spangenberg's most important theological work, was primarily written as an apology for the Moravians as they were struggling with their public image after the death of Zinzendorf. It also serves as a rare example of a systematic theology written by a Moravian leader. By marginalizing key aspects of Zinzendorf's theology and placing Moravian teaching on the foundation of the Augsburg Confession, the Idea Fidei Fratrum was a public demonstration of the theological orthodoxy of the Moravian Church.
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Maschke, Timothy. ":The Substance of Faith: Luther's Doctrinal Theology for Today." Sixteenth Century Journal 42, no. 1 (March 1, 2011): 210–12. http://dx.doi.org/10.1086/scj23076713.
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Micali, Luciano. "The Notion of "communis schola" in the Thought of Jean Gerson (1363–1429)." Studia Ceranea 11 (December 30, 2021): 633–51. http://dx.doi.org/10.18778/2084-140x.11.33.
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The article aims to analyze the meaning and the role of the notion of communis schola in the theological and ecclesiological thought of Jean Gerson (1363–1429), Chancellor of the University of Paris, schoolman influent in every intellectual debate of his time, and renowned spiritual advisor. Driven by a constant concern for the unity of the Church, Gerson is aware of the need to realize this unity first of all within the University environment, in order to avoid the circulation and the spread of heterodox or even heretical doctrines; his references to the concept of “common school”, in different textual contexts and with various shades of meaning, invest not only the doctrinal contents, but also the methodology, the moral attitudes, and the right theological models of the ideal master and of the ideal student of theology. The article also touches the way in which the Parisian chancellor deals with mysticism and mystical writers, using the concept of “common school” to define the borders and the terms in which it is possible to access the difficult and obscure field of the mystical theology.
Dissertations / Theses on the topic "Theology, doctrinal, history"
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Sween, Maurice Alwyn. "Christian missions in the early church historical considerations and contemporary reflections /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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McLaughlin, Eleanor. "Unconscious Christianity : a neglected element in Dietrich Bonhoeffer's late theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18cc7914-ce11-4743-aec9-e9eb0a7be7de.
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In this thesis I argue that unconscious Christianity (unbewußtes Christentum), referred to by Dietrich Bonhoeffer in several of his later writings, is a significant idea in his late theology. There has as yet been no in-depth study of this theological concept as it appears in Bonhoeffer's work, and I therefore aim with this thesis to begin a new conversation in Bonhoeffer studies on this important topic. Bonhoeffer does not offer a definition of unconscious Christianity, but by analysing the ways in which he uses the term in his writing, I offer a constructed definition of unconscious Christianity as used by Bonhoeffer. The first three chapters of the thesis build towards this definition with a close analysis of each relevant text. By examining unconscious Christianity alongside other theological ideas in Bonhoeffer's prison writing, I show how an awareness and understanding of unconscious Christianity adds depth to readings of Bonhoeffer's late work. This thesis also clarifies the differences between unconscious Christianity and religionless Christianity, and shows how unconscious Christianity fits alongside the other, more widely-studied, concepts present in the later writings, such as the world come of age. This work demonstrates that there is movement within Bonhoeffer's thoughts on unconscious Christianity and points to Bonhoeffer's readiness to allow his personal circumstances to inform his theology. It also shows how unconscious Christianity represents a shift within Bonhoeffer's theology. This thesis also makes the subsidiary point that Bonhoeffer's prison fiction should be considered as theological writing. Through it Bonhoeffer addresses not only unconscious Christianity as discussed in this thesis, but many other issues that reoccur in his theological prison letters. I conclude by showing how an understanding of unconscious Christianity is beneficial not only for Bonhoeffer studies, but for contemporary theology more widely.
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Ekstrand, Donald W. "Introducing Christianity a supplementary textbook for secular college students in the U.S.A. /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Habets, Michael, and n/a. "�The danger of vertigo� : an evaluation and critique of Theosis in the theology of Thomas Forsyth Torrance." University of Otago. Department of Theology and Religious Studies, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070508.120857.
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The Christian tradition, both East and West, has developed various models and theories of the atonement as explanations of what it means to speak of the reconciling activity of God in Christ. Central to these has been the claim that God has reconciled the world to himself in Christ. One way of testifying to the reconciling love of God has been the adoption of the metaphor theosis (�divinization�, �deification�) as an explanation of salvation. While central to Eastern Orthodoxy, a doctrine of theosis also has a rich tradition within Western, especially Reformed theology. The Reformed theologian, Thomas Forsyth Torrance, represents an attempt to construct a soteriology that incorporates both Eastern and Western models of the atonement around the controlling metaphor of theosis. A close reading of his theology presents a robust and clearly articulated doctrine of theosis as a key way of expressing God�s reconciling activity in Christ. As the true Man and the last Adam, Christ represents the arche and telos of human existence, the one in whose image all humanity has been created and into whose likeness all humanity is destined to be transformed from glory to glory. Through the Incarnation the Son becomes human without ceasing to be divine, to unite humanity and divinity together and effect a �deification� of human nature, mediated to men and women who are said to be �in Christ� by the work of the Holy Spirit. By means of a �wonderful exchange� Christ takes what is ours and gives us what is his. For Torrance, this is the heart of atonement. The goal of humanity is worship, something Torrance defines as the gift of participating through the Spirit in the incarnate Son�s communion with the Father. The locus of worship, and thus of theosis, is the church, the communion of saints created by the fellowship of the Holy Spirit. Throughout Torrance�s doctrines of creation, anthropology, incarnation, reconciliation, and pneumato-ecclesiology, the concept of theosis plays a central and constitutive role in explaining a Christian theology of salvation. Theosis is thus foundational to Torrance�s theology and is one way in which he holds together in systematic fashion his diverse theological oeuvre.
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Cornell, Richard E. ""I and the father are one" : scriptural interpretation and Trinitarian construction in the Monarchian debate." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158905.
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The role of scriptural interpretation in the Monarchian controversy of the early 3rd century C.E. has received relatively little scholarly attention. This oversight is due, in large part, to a persuasive if unstated belief held by many modern scholars that Scripture is a secondary or tertiary factor in the construction of doctrine. This thesis will argue that scriptural interpretation played a primary or generative role in the construction of doctrine. The Proto-Trinitarians and Monarchians believed their position to be superior to that of their opponents’ precisely because it made better sense of the scriptural data. This thesis will argue that the modern view which sees the early church fathers as poor exegetes may have more to do with questionable modern assumptions about the interpretive enterprise (especially when doctrine is considered) than it has to do with any interpretive incompetence of the early Christian interpreters. The introduction will offer a survey of the modern status quo view of patristic interpretation in general and patristic interpretation in a doctrinal context in particular. It will then consider some dissenting voices to the status quo view. Chapter 1 will offer a brief history of the Monarchian movement and examine the Monarchian doctrine of God and its scriptural basis, seeking first to provide an accurate picture of Monarchian belief and secondly to show that the Monarchians took Scripture seriously in their theologizing. Chapters 2 and 3 will consider the two most influential treatises in the demise of Monarchianism, the Contra Noetum (chapter 2) and Tertullian’s Adversus Praxeas (chapter 3). It will be demonstrated that scriptural interpretation was the decisive factor in their theological construction of the nature of God and that the Gospel of John played a decisive role in their rebutting of the Monarchian position.
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Gardner, Ryan S. "A History of the Concepts of Zion and New Jerusalem in America From Early Colonialism to 1835 With A Comparison to the Teachings of the Prophet Joseph Smith." Diss., CLICK HERE for online access, 2002. http://contentdm.lib.byu.edu/u?/MTGM,34559.
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Stoesz, Donald B. "The confessional and apologetic aspects of Gordon Kaufman's thought : an interpretation." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=70241.
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Several contemporary theologians have maintained that the proper setting for Christian theology is an ecclesiastical one. The formation of character, the internalization of beliefs and values, and the representation of these principles and behavioural patterns in religious and political practices should be the priority of the church.Other have argued that this circumscribed "confessional" approach is not enough. Biblical stories and religious convictions are not only rooted in faith communities but are also reflected in universal concerns. The reciprocal relationship between text and reader, church and world, requires a broadly-based "apologetic" method.
These two models are used to evaluate Gordon Kaufman's epistemology, ethics, metaphysics, and theologies of revelation, divine agency, and construction. One of the surprising discoveries of this dissertation is that his relative theory of knowledge and employment of a Christian categorial scheme undergird a confessional approach. The thesis nevertheless concludes that his thought is oriented towards a realistic empirical method. The discussion ends with a recommendation that Kaufman link his apologetic concerns to a more identifiable corporeal structure.
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Bartos, Emil. "The concept of deification in Eastern Orthodox theology with detailed reference to Dumitru Staniloae." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683144.
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Foster, David J. "Strauss's critique of Schleiermacher's L̲e̲b̲e̲n̲ J̲e̲s̲u̲ a 19th century debate on the Christ of faith and the Jesus of history /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Tshaka, Rothney Stok. "Confessional theology? : a critical analysis of the theology of Karl Barth and its significance for the Belhar confession." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/16522.
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Thesis (D. Th.)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: Christian confessions are frequently seen as Christian documents that have nothing to do with the subject of politics. This study endeavours to investigate the relationship between Christian confessions and politics, looking particularly at how the relationship between them has been construed in the theology of Karl Barth, the Barmen Declaration and the Belhar Confession. It concludes that a relationship between confession and politics is unavoidable, yet this relationship is only best comprehended when one looks at it in a confessional manner. A ‘confessional manner’ of reading Karl Barth’s theology is explained. Issues such as the primacy of the Word of God, the church as the subject of theology, the public witness of Christ to the world, the political context in which this theology takes place, as well as the ethical implications which emanates from this theology characterises confessional theology. The usage of the concept “confession” is informed by Barth’s observation that as Christians we are obliged to speak about God, but we are human beings and therefore cannot speak about God in an manner that suggest that God is fully comprehensible. By confining itself not merely to his monumental work – the Church Dogmatics – but also to Barth’s preceding and succeeding works, this research is able to render a detailed illustration of how Barth viewed the relationship of confessions to politics. Chapter 1 establishes the confessional nature of his theology. This chapter traces the most influential people and events that shaped the confessional nature of Barth’s theology. These include Luther, Kant, the Blumhardts, as well as Calvin and the Reformed theology in particular. Chapter 2 investigates whether Barth was true to his 1925 understanding of what constituted a Reformed confession when he was confronted with the need to confess in 1934. The historicity of the Barmen Theological Declaration is explored to illustrate that Barth continued to view theology in a confessional manner. Chapter 3 deals with Barth’s Church Dogmatics, illustrating that Barth never wanted his work to be seen as a complete event, but preferred to see it as a process. It argues that contrary to the 1930s where Barth’s theology insisted on the essence of confessional theology, the entire Church Dogmatics (especially the parts that proceeds the era indicated) should be read as confessional theology. Chapter 4 deals with the Belhar Confession that was adopted in South African in 1986. Admitting that the Belhar Confession was influenced by the theology of Barth, the characteristics of confessional theology are also explored in this Confession. It is argued that many have failed to see the Belhar Confession’s call for embodiment, because they have interpreted this Confession without regard for the new church order. Finally, it is argued that the confessional nature of Belhar allows this Confession to contribute positively to the current democratic dispensation in South Africa. It is admitted that the Belhar Confession is a confession of its time and. It is also argued that a confessional theology can be a suitable theological alternative that can contribute to the current theological deliberations. Additionally a confessional theology can provide a platform of discussing ways in which theology and politics, which remain intertwined, can both exist side by side, without the one dictating to the other.
AFRIKAANSE OPSOMMING: Christelike belydenisse word dikwels beskou as Christelike verklarings wat geen verband met die politiek het nie. Gevolglik is daar 'n neiging om hierdie dokumente bloot te sien as teologies maar nie polities nie. Hierdie navorsing bespreek dié siening, maar voer aan dat, hoewel hierdie dokumente nie as sodanig polities is nie, ons tog nie die politieke kontekste waaruit hulle voortspruit, kan ignoreer nie. Twee belydenisse word gebruik om hierdie punt te illustreer, naamlik die Barmen Teologiese Verklaring (1934) in Nazi-Duitsland, en die Belharbelydenis (1986) gedurende die apartheidsregering in Suid-Afrika. Die gevolgtrekking van hierdie studie is dat daar in die teologie van Karl Barth én die Belhar Belydenis 'n onvermydelike verhouding tussen die Christelike belydenis en politiek bestaan. Die woord ”belydenis” word hier in verband gebring met Barth se interpretasie van die opdrag om oor God te praat uit hoofde van ons Christelike oortuigings, en ons onvermoë om oor God te praat weens ons menslike feilbaarheid. Hiervolgens is belydende teologie gekant teen neigings om oor God te praat op 'n manier wat voorgee dat God in sy volheid aan ons bekend is. Vyf opsigtelike kenmerke in die teologie van Barth word ondersoek. Hierdie kenmerke illustreer die mate waartoe teologie en politiek aan mekaar verwant is, en dat politiek altyd in Barth se teologie geïmpliseer word. Die studie voer ook aan dat Barth se teologie relevant is omdat dit probeer om die Woord op 'n ander manier te interpreteer na aanleiding van die spesifieke konteks waarbinne daar oor God gepraat word. Die studie beweer verder dat Barth se hele teologie as belydende teologie gelees moet word. Die gevolgtrekking word gemaak dat belydende teologie verskil van “konfessionalisme” en altyd die beliggaming van dít wat bely word, impliseer. Deur hierdie kenmerke van belydende teologie in die teologie van Barth waar te neem, word daar besef dat sy teologie steeds ‘n deurslaggewende rol in ander teologiese kontekste speel. Om hierdie rede word daar aangevoer dat die Belharbelydenis grootliks deur die teologie van Barth beïnvloed is. Die debat oor die Belharbelydenis bring ook belangrike vrae oor die teologiese situasie in Suid-Afrika na vore. Ten slotte word daar aangevoer dat belydende teologie 'n nuttige teologie is wat teologie in die algemeen kan beskerm teen die kloue van “geteologiseerde politiek”. Hierdie teologie kan dus steeds 'n konstruktiewe bydrae tot die huidige teologiese debatte in 'n demokratiese Suid-Afrika lewer.
Books on the topic "Theology, doctrinal, history"
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E, Olson Roger, ed. Pocket history of evangelical theology. Downers Grove, Ill: InterVarsity Press, 2007.
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Fisher, George Park. History of Christian doctrine. New York: Charles Scribner's Sons, 1989.
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Placher, William C. Readings in the history of Christian theology. Louisville, KY: Westminster John Knox Press, 2015.
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Jonathan, Hill. The history of Christian thought. Oxford, England: Lion Pub., 2003.
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Sudhoff, Karl. Protestant theology in the nineteenth century: Its background and history. Grand Rapids, Mich: William B. Eerdmans Pub., 2002.
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author, Veliath Dominic joint, and Catholic Church. Bishops' Conference of India, eds. An introduction to theology. Bangalore: Theological Publiations in India, 2007.
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Blunt, John Henry. Dictionary of doctrinal and historical theology. 2nd ed. London: Rivingtons, 1990.
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Sudhoff, Karl. The theology of John Calvin. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1995.
Find full textBook chapters on the topic "Theology, doctrinal, history"
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van Lieburg, Fred. "Dordrecht’s Own Decretum Horribile. The Acta Synodi Behind the Scenes or the Role of Emotions in the History of Theology." In The Doctrine of Election in Reformed Perspective, 95–114. Göttingen: Vandenhoeck & Ruprecht, 2018. http://dx.doi.org/10.13109/9783666570704.95.
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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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Maurer, Christian. "Early Enlightenment Shifts." In The History of Scottish Theology, Volume II, 42–55. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0004.
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This chapter focuses on the tensions concerning doctrinal matters between several Committees for Purity of Doctrine of the Church of Scotland and the three Divinity professors John Simson (1667–1740), Archibald Campbell (1691–1756), and William Leechman (1706–85). It analyses how the themes of innovation, toleration, and rational debate marked theological debates in the early stages of the Scottish Enlightenment. The cases of Simson, Campbell, and Leechman exemplify how in a relatively short time span, the General Assembly and the Kirk started dealing with doctrinal debates concerning orthodoxy and heresy in a more moderate manner, and how the status of the Confession of Faith was subject to discussion, even if there were no proper debates on subscription in eighteenth-century Scotland.
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Poe, Shelli M. "Constructive Theology." In The Oxford Handbook of Friedrich Schleiermacher, 577–92. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.35.
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Abstract This chapter demonstrates that early in the history of the Workgroup on Constructive Theology, its members drew on the inheritance of modern theology left to them by Schleiermacher. Within a decade of the Workgroup’s founding, prominent liberation theologians and scholars substantially influenced by liberation theology began to identify as constructive theologians and/or join the Workgroup. Wittingly or unwittingly, they offer doctrinal approaches and content that were prefigured in Schleiermacher’s theology. This chapter first offers a brief overview of the Workgroup on Constructive Theology, focusing on its roots in liberal and liberation theologies. Then it turns to the relationship between Schleiermacher and constructive theology, demonstrating the ways in which Schleiermacher’s work prepares the ground for methodological and doctrinal proposals and trends we now find in liberation theology.
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Coffey, John. "The Bible and Theology." In The Oxford History of Protestant Dissenting Traditions, Volume I, 375–408. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198702238.003.0018.
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To understand Dissent, one must understand the role of the Bible in Protestant religious culture and theology. This chapter begins by depicting a biblical age, one marked by intensive biblical scholarship and mass circulation of the vernacular Bible. It then considers the biblically grounded theologies of the Dissenters, and their relation to the wider Reformed tradition. It argues that doctrinal disputes often cut across ecclesiastical lines. Although most Dissenters were wedded to Reformed orthodoxy, radical Dissenters presented powerful challenges to Reformed teaching on Scripture, the Trinity, predestination, and the moral law. Finally, the chapter turns to the shared quest for a biblical ecclesiology. While the practice of biblical study exercised a centripetal force, pulling Protestants together around their sacred text, it also had a centrifugal effect, throwing them outwards into rival factions. Dissenters would accuse each other, not just conformists, of being insufficiently biblical. Scripture provided them with a common reference point, a common language, and thus a powerful sense of affinity. Yet at the same time, Scripture was a textual battleground.
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Abdulsater, Hussein Ali. "Conclusion." In Shi'i Doctrine, Mu'tazili Theology, 211–21. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474404402.003.0008.
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Murtaḍā’s theology is assessed to gauge its debt to Muʿtazilism, with reference to the findings above. Its contribution to the consolidation of Imami Shiʿi identity is likewise examined, with the aim of tracing the scope and duration of his influence. The interaction of cosmology, ethics and theology is investigated, particularly where they converge to answer critical questions of human experience. The dynamics of this interaction thus serve as a basis for classifying Murtaḍā’s doctrinal system in light of his cultural milieu and with reference to recent scholarship. As such, the monograph serves to deepen readers’ understanding of Islamic intellectual history writ large and to depict a particularly influential conceptual framework from within the parameters of religious faith as shaped by sectarian identities.
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Myers, Stephen G. "The Marrow Controversy." In The History of Scottish Theology, Volume I, 342–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759331.003.0024.
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The Marrow controversy (1718–22) most often is understood as a dispute between evangelical and legalistic parties within the eighteenth-century Kirk. Various forms of this analysis, however, leave certain questions unanswered. Rather than a clash between evangelicalism and legalism, the Marrow controversy was a collision between two differing developments of Scottish federal theology. Through the theological refinement precipitated by John Simson’s views, Thomas Boston and Ebenezer Erskine had crafted, from within the Scottish federal tradition, an evangelical federalism that emphasized the freeness and immediacy of grace. Through that same process of refinement, James Hadow had constructed, from within the same coherent Scottish federal tradition, an ordered federalism that emphasized the means through which God sovereignly bestowed his free grace upon sinners. These two federal systems, when confronted with the particular doctrinal expressions of The Marrow of Modern Divinity, produced both radically different readings of the same text and enduring controversy.
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Roberts, Michelle Voss. "Introduction: A Place for Comparative Theology in Christian Systematic Reflection." In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0001.
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The editor, Michelle Voss Roberts, introduces the history and methods of comparative theology and argues for its importance in the study of systematics. The essays in the volume represent the best practices of comparative theology, exciting new approaches to it, and fresh perspectives on familiar topics in Christian systematic theology. The introduction suggests four uses for the volume: 1) as a way into Christian systematic theology; 2) as a way to test theological categories; 3) as proposals for doctrinal reflection; and 4) as an invitation to the reader to take up the activity of comparative reading.
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Mansini, Guy, and Lawrence J. Welch. "The Decree on the Ministry and Life of Priests, Presbyterorum Ordinis." In Vatican II, 205–27. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195332681.003.0011.
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Abstract In this chapter we show the continuity of the Decree on the Ministry and Life of Priests with prior, principally doctrinal tradition. Therefore we focus especially on Presbyterorum ordinis, article 2. We recall some of the history of the composition of that key article and interpret it against the background of prior Catholic tradition. Although the decree is novel in conception and expression relative to much modern theology of the priesthood, this originality functions to assert more important continuities with the greater breadth of scripture, the ancient liturgy, and the fathers.
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Bartkowiak, Lucjan. "Sztuka sakralna wykładnią doktryny wiary. Program ikonograficzny bazyliki Narodzenia Pańskiego w Betlejem." In Kościół a kultura, 73–90. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788363241964.03.
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The place and role of art, especially sacred art, in the history of Christian preaching is evident. Sacred art was born with the first Christian communities, and long before the role of faith interpretation was taken over by theological texts – it was the first to conceal and reveal, explain and accompany Christian liturgical gatherings, thus earning the name of the „first great love” of Christian theology. One of the most beautiful and unique examples, in which word and image are intertwined, are the rediscovered and deeply researched mosaic cycles from the Basilica of the Nativity in Bethlehem. Their creation overcame many differences of a doctrinal nature, uniting Christians of East and West. The result achieved, today only partially preserved, went down in history as an exceptional example, in which thirteen expressive doctrinal rulings, supported by magnificent iconography and ornamentation, became a coherent and, above all, complete interpretation of one of the basic dogmas – the Incarnation of the Word of God. This article describes all the elements that formed this monumental, for the Middle East, complex of Crusader-era medieval mosaics, executed by Byzantine, Greek and Syrian masters, with a huge contribution of imperial funds from Constantinople. The very summary of the Basilica’s iconographic program is evidence of its remarkable complementarity.
Conference papers on the topic "Theology, doctrinal, history"
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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.
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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.