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Journal articles on the topic 'Theology of the cross'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Wengert, Timothy J. "“Peace, Peace … Cross, Cross”." Theology Today 59, no. 2 (July 2002): 190–205. http://dx.doi.org/10.1177/004057360205900203.

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This article explores Luther's theology of the cross, based on his often overlooked comments in Explanations of the Disputes concerning the Power of Indulgences from 1518, Luther's defense of the Ninety-Five Theses. The article dismisses approaches that reduce this topic to one theology among many or claim more for it than theology can deliver. In explaining Thesis 15, Luther grounds theology of the cross in human experience of suffering and abandonment. In Thesis 58, he derives this theology from God's alien and proper work and contrasts it to the “illusory theology” of Aristotelian scholastics. The theology of the cross does not bless suffering but proclaims the God who declares the nothingness of suffering and death to be life and grace. The Christian lives and prays under suffering and cross and yet possesses ears filled with promises of resurrection in Christ.

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

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

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Sumner, D. O. "Cross Theology: The Classical Theologia Crucis and Karl Barth's Modern Theology of the Cross. By ROSALENE BRADBURY." Journal of Theological Studies 63, no. 1 (April 1, 2012): 405–8. http://dx.doi.org/10.1093/jts/fls047.

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4

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

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

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Konacheva, Svetlana Alexandrovna. "Cross and Glory in Post-Metaphysical Perspective." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 161–72. http://dx.doi.org/10.21146/2587-683x-2021-5-1-161-172.

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The paper is devoted to the recent book of John D. Caputo “Cross and the Cosmos: A Theology of Difficult Glory”. Caputo’s project is examined as one of the most representative explications of postmetaphysical discourse in contemporary theology. We consider the key concepts of Caputo’s theological hermeneutics – the impossible, the event, and the kingdom of God as a context for a radical theology of the cross. The paper emphases on the coming nature of the event that signals its openness to surprising possibilities that constitute even the possibility of the impossible. The author highlights the main features of the theology of the cross in Caputo’s early works, where the cross is conceptualized as a paradigmatic expression of the event of the kingdom. The analysis of the work “Cross and the Cosmos” outlines the ways of radicalization of theology of the cross and the strategy of reinterpretation of the concept of divine glory. The article highlights the problem of Caputo’s theopoetic method and considers its critique in analytical theology. We argue that a radical theology of the cross is hermeneutics of open-ended transformations in this world, a theology of the divine call embedded in temporality and mortality.

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Schweitzer, Don. "Jürgen Moltmann's theology as a theology of the cross." Studies in Religion/Sciences Religieuses 24, no. 1 (March 1995): 95–107. http://dx.doi.org/10.1177/000842989502400106.

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7

Spinks, Casey. "Thinking Through the Cross." Philosophy and Theology 31, no. 1 (2019): 21–37. http://dx.doi.org/10.5840/philtheol2020620129.

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Martin Luther has given little explicit influence on philosophy, and in 1950 Jaroslav Pelikan called for further work into investigating a ‘Lutheran philosophy.’ The beginning of this work lies in Luther’s Heidelberg Disputation, in which he attacks the method of scholasticism and counters with the method of truly Christian theology, a theologia crucis. Such counter, this article argues, entails a shift in Christian philosophizing, a shift that sharply distinguishes between God and man and yet, through this distinction, as Luther asserts, allows one to “call the thing what it actually is”—and thus leads to a truly Christian philosophy.

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8

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

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Luther's hermeneutical principles labelled ‘the theology of the cross’, developed in his ‘Heidelberg theses’ of 1518, continued to guide his formulation of biblical teaching throughout his career. In lectures on the Psalms of ascent (1532–3), under quite different circumstances, Luther claimed again that ‘Our theology is a theology of the cross’. Five elements of his Heidelberg theologia crucis guided his interpretation in these lectures. The distinction of the hidden and the revealed God, the focus on Christ's atoning sacrifice for sin, the reliance on faith in God's Word rather than human reason, God's working ‘under the appearance of opposites’ and the suffering involved in battling Satan shape his treatment of many passages in the lectures on Psalms cxx–cxxxiv.

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9

(Vann) Neufeld, Franceen. "The Cross of the Living Lord: The Theology of the Cross and Mysticism." Scottish Journal of Theology 49, no. 2 (May 1996): 131–46. http://dx.doi.org/10.1017/s0036930600046809.

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The theology of the cross, that ‘thin tradition’ stretching back through Luther and Augustine and Paul to find its origins in the Hebrew Scriptures themselves, has often been counterposed to the thicker, yet equally long, tradition of mysticism. In recent years, however, distinctions between these traditions have been expressed less categorically. It is now generally recognized that mysticism cannot be regarded as a single phenomenon. Rather, an understanding of diversity within the mystical tradition is foundational to an adequate appreciation of the richness, not only of mysticism, but of the theology of the cross as well. Ecumenical concerns have provided an incentive for discovering complexities in both traditions, and for breaking down the artificial barriers of long-held prejudices. This may make it possible to perceive ‘mystical theology in Martin Luther and evangelical theology in John of the Cross’.

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10

Rorem, Paul. "Negative Theologies and the Cross." Harvard Theological Review 101, no. 3-4 (October 2008): 451–64. http://dx.doi.org/10.1017/s0017816008001958.

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So many postmodern theologians are busy retrieving “negative theology,” while others label such retrievals “misconstruals,” that observers might be tempted to conclude that there was, or is, such a single thing as “negative theology.” Yet anyone seeking a definition or even sampling relevant texts encounters a diverse array of premodern apophatic authors with a multiplicity of negative theologies. I here survey some of the diverse strands of Christian negative theology and argue in favor of one strand of that tradition in relation to Christ, the incarnation, and the cross.

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11

Pimenov, Sergey Sergeevich. "Luher’s Theology of the Cross." Христианское чтение, no. 2 (2021): 94–118. http://dx.doi.org/10.47132/1814-5574_2021_2_94.

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12

Cocksworth, Ashley. "Book Review: Historical and modern theologies of the cross: Rosalene Bradbury, Cross Theology: The Classical Theologia Crucis and Karl Barth’s Modern Theology of the Cross." Expository Times 125, no. 4 (December 20, 2013): 194. http://dx.doi.org/10.1177/0014524613494634a.

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13

Kim, Han Kyung. "The Theology That Makes Theology Possible : Youngsan’s Theology of the Cross as Theological Epistemology." Journal of Youngsan Theology 20 (December 31, 2010): 9. http://dx.doi.org/10.18804/jyt.2010.12.20.9.

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14

Taylor-Troutman, Andrew. "Cross Exposure: Narrative Healthcare and Dr. Katie Geneva Cannon’s Womanist Theology of the Cross." Interpretation: A Journal of Bible and Theology 74, no. 1 (December 11, 2019): 38–45. http://dx.doi.org/10.1177/0020964319876580.

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This essay begins with a brief meditation on the meaning of “Good” Friday, the Christian day of remembrance of the torturous death of Jesus, then shifts to apply the multiplicity of meanings of the term “exposure” to the appendix in Dr. Cannon’s book Katie’s Canon. Dr. Cannon’s intensely personal narrative about her childhood becomes an invitation for readers to consider their own life stories, as demonstrated by a case study from a Narrative Healthcare workshop. While womanist theology has identified problematic aspects in the tradition of Christian theology about the cross, the claim here is that “cross exposure” between the disciplines of womanist theology and Narrative Healthcare leads to understanding the cross as an act of “at-one-moment” by the Trinity, which allows individuals to affirm themselves in the larger story of redemption. This application of the interdisciplinary, collaborative nature of womanist studies is offered in memory of Dr. Cannon by a former student.

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15

Cousins, Patrick. "Roger Haight's Theology of the Cross." Heythrop Journal 58, no. 1 (September 22, 2011): 78–90. http://dx.doi.org/10.1111/j.1468-2265.2009.00525.x.

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16

Hoffmeyer, John F. "Torture and Theology of the Cross." Dialog 47, no. 3 (September 2008): 240–50. http://dx.doi.org/10.1111/j.1540-6385.2008.00398.x.

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17

Lee, Chang Kook. "Young San's Theology and the Cross." Journal of Youngsan Theology 2, no. 3 (December 31, 2005): 7. http://dx.doi.org/10.18804/jyt.2005.12.2.3.7.

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18

Joo, Yunsoo. "Cross-Disciplinary Dialogue in Practical Theology." Theology and Praxis 55 (July 30, 2017): 7–30. http://dx.doi.org/10.14387/jkspth.2017.55.7.

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19

Bell, Andy. "An Eco-Theology." CrossCurrents 63, no. 4 (December 2013): 386–89. http://dx.doi.org/10.1111/cros.12044.

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20

Iyer, Bharatwaj. "Gitanjali's Weak Theology." CrossCurrents 69, no. 2 (June 2019): 164–73. http://dx.doi.org/10.1111/cros.12367.

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21

Shui-Man Kwan, Simon. "Practical Theologies in Chinese Speaking Societies—A Cross-Cultural Consideration." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 303–26. http://dx.doi.org/10.1515/ijpt-2020-0051.

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AbstractWhile having a history of several decades, the practical theology movement still finds itself rather rootless in Chinese speaking societies. This paper addresses three tasks: 1. It attempts a general sketch of the history and the state of the art of practical theology in Chinese societies; 2. It seeks to explain the ostensibly late development of Chinese practical theology by referring to the unique conception of practice embedded in the Chinese cultural traditions. By doing so, it argues that the development should not be understood as “late.” Rather, it should be understood cross-culturally. 3. With this cross-cultural sensitivity, it shows that there is a lot for both the Chinese and the international practical theology movements to learn from each other.

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22

Thomsen, Mark. "CHRIST CRUCIFIED: Lutheran Missiological Themes for a Post-Christian Century." Mission Studies 20, no. 1 (2003): 94–116. http://dx.doi.org/10.1163/157338303x00179.

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AbstractDespite the fact that Lutheran theology is molded by the medieval theological context, argues Mark Thomsen in this article, its central reality of a theology of the cross offers a surprising "potential for constructing a dynamic foundation for a contemporary vison of the Missio Dei." What this theology of the cross is not is neither "a glorification of suffering and death," a simple repetition of the Anselmian doctrine of atonement, nor is it a doctrine of the atonement at all. Rather, a Lutheran theology of the cross is one with mission at the center. It means dying to oneself for the sake of the vision of the Reign of God. It means being in solidarity with the suffering peoples of the world. It means recognizing the almost overwhelming power of evil, and God's struggle in Christ with that power. Finally, a theology of the cross points to God's vulnerability in the world. Christians participate in God's mission by themselves taking up the cross, recognizing God's gracious commitment to offering abundant life to the entire creation.

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23

Jorgenson, Allen. "Crux et Vocatio." Scottish Journal of Theology 62, no. 3 (August 2009): 282–98. http://dx.doi.org/10.1017/s0036930609004748.

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AbstractThis article examines Luther's theology of the cross in relation to his treatment of vocation and explores the contemporary utility of both. It is argued that theologians who reduce Luther's theology of the cross to an existential descriptor fail on two accounts. First, they do not comprehend the manner in which a theology of the cross does not describe anxiety but rather induces it so as to create theologians of the cross out of theologians of glory. Second, a reduction of a theology of the cross to an existential descriptor fails to apprehend the public significance of the same insofar as a theology of the cross is intimately related to Luther's treatment of vocation and its concomitant explication of the two reigns of God. Luther's treatment of vocation points to the manner in which the Christian is shaped by the cross in the give and take of human community. This is not to gainsay certain deficiencies in Luther's treatment of vocation. Chief among these are Luther's tendency to restrict language of vocation to individuals and his insistence on vocational intransigence. A contemporary engagement of the cross and vocation entails both a critical analysis of the manner in which the private has now eclipsed the public and an attempt to move beyond Luther by way of Luther in underscoring the gift of ecclesial vocation.

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24

Burridge, Richard A. "Book Reviews : Luke's Theology of the Cross." Expository Times 108, no. 5 (February 1997): 150. http://dx.doi.org/10.1177/001452469710800513.

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25

Askew, Emily. "Notes Toward a Theology of Cross/ing." Interpretation: A Journal of Bible and Theology 72, no. 2 (March 19, 2018): 188–97. http://dx.doi.org/10.1177/0020964317749545.

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26

Tarus, David Kirwa. "Studying Systematic Theology." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 1, no. 1 (December 12, 2018): 17. http://dx.doi.org/10.35544/jjeoshs.v1i1.7.

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This article explores historical, theological, hermeneutical, and personal approaches of doing systematic theology. It suggests the place of systematic theology in relation to other theological disciplines such as exegesis, historical theology, and practical theology. The article begins with a definition of systematic theology, then traces the development of systematic theology as a theological and academic discipline. Next, it examines the various sources of systematic theology and provides how the disciplines relate to systematizing doctrine. Finally, using the metaphor of cross-currents in African holistic spirituality, the article suggests how systematic theology relates to other disciplines.

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27

Spierer, Eugen. "GOD-OF-THE-GAPS ARGUMENTS IN LIGHT OF LUTHER'S THEOLOGY OF THE CROSS." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 3, no. 1 (August 25, 2019): 153–60. http://dx.doi.org/10.26520/mcdsare.2019.3.153-160.

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28

Troster, Lawrence. "What is Eco-Theology?" CrossCurrents 63, no. 4 (December 2013): 380–85. http://dx.doi.org/10.1111/cros.12043.

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29

Reinhardt-Simpson, Autumn. "Theology Outside the Clinic." CrossCurrents 66, no. 4 (December 2016): 501–19. http://dx.doi.org/10.1111/cros.12213.

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30

Carvalhaes, Cláudio, and Fábio Py. "Liberation Theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 157–79. http://dx.doi.org/10.1111/cros.12229.

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Pacheco, Ronilso. "Black Theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 55–64. http://dx.doi.org/10.1111/cros.12237.

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32

Zordan, Davide, and Stefanie Knauss. "Following the Traces of God in Art: Aesthetic Theology as Foundational Theology." CrossCurrents 63, no. 1 (March 2013): 4–8. http://dx.doi.org/10.1111/cros.12009.

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33

Fensham, Charles James. "Douglas Hall's Theology of the Cross as Contextual Theology in the Postcolonial Context." Toronto Journal of Theology 34, no. 1 (June 2018): 111–23. http://dx.doi.org/10.3138/tjt.2017-0204.

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34

Schweitzer, Don. "Douglas Hall's critique of Jürgen Moltmann's eschatology of the cross." Studies in Religion/Sciences Religieuses 27, no. 1 (March 1998): 7–25. http://dx.doi.org/10.1177/000842989802700102.

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This article analyzes Douglas Hall's criticism that the eschatological outlook of Jürgen Moltmann's theology is inappropriate in the North American context. It argues that Hall's position is one-sided in its evaluation of North American culture and that it has some internal contradictions. The eschatological outlook of Moltmann's theology enables a more nuanced assessment of North American culture and presents a more coherent vision for a socially transformative praxis.

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35

Glanville, Mark R. "The birth of the blues and the birth of biblical law in parallel: A dialogue with James Cone’s theology of the cross." Review & Expositor 117, no. 1 (February 2020): 114–27. http://dx.doi.org/10.1177/0034637320903714.

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This article seeks to learn from James Cone’s theology of the cross as articulated in his book, The Cross and the Lynching Tree, by bringing Cone’s theology into conversation with the theology and ethics of the book of Deuteronomy. It proceeds by first discerning the ways in which the birth of the blues may in some ways parallel the birth of biblical law. Blues and jazz music were birthed in the agonizing suffering of the black community during the era of lynching, expressing both the grief and the resilience and hope of African Americans. Perhaps with some similarity, biblical law is a divine–human response to ancient Israel’s experience of enslavement and genocide in Egypt. This law is an ancient invitation into authentic community. Next, the article discerns core themes in Cone’s theology of the cross, namely solidarity with the oppressed, redemptive suffering, and victory over oppression. Cone unfolds these themes by seeking to understand the cross through the experience of the torturous suffering of blacks in the South. The article then finds these same themes in the theology and ethics of Deuteronomy through an examination of the social law, feasting texts, covenant texts, and laws concerning slavery in this book. We learn from Cone that the horrific barbarity of white supremacy in a culture of lynching is a vital corrective lens through which to see and understand the cross of Christ for US Christians. Indeed, Deuteronomy forces us to conclude that a theology of the cross that ignores dynamics of oppression and liberation is theologically myopic. The argument, by extension, is that the suffering of blacks in the United States is also a fresh and vital lens through which to view and understand biblical law.

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Mwaura, Philomena N. "REFLECTING CHRIST CRUCIFIED AMONG AFRICA'S CROSS BEARERS: An African Woman's Perspective." Mission Studies 17, no. 1 (2000): 97–102. http://dx.doi.org/10.1163/157338300x00118.

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AbstractIn this response to Professor Maluleke, Kenyan theologian Philomena N. Mwaura speaks about the importance of taking cognizance of women and women's theologizing in the construction of an authentic African theology. While not denying the power of the cross, Professor Mwaura notes the danger of a theology that overlooks women's oppression and marginalization and recommends accepting "their deprivation, suffering and abuse as Christ did ."

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37

Wells, Harold. "Theology of the Cross and Theologies of Liberation." Toronto Journal of Theology 17, no. 1 (May 2001): 147–66. http://dx.doi.org/10.3138/tjt.17.1.147.

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38

Setmeyer, Adam P. "Consumerism, Catholicism, and Hall's Theology of the Cross." Dialog 49, no. 4 (December 2010): 306–14. http://dx.doi.org/10.1111/j.1540-6385.2010.00557.x.

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39

Nolte, Claudia M. "A Theology of the Cross for South Africa." Dialog: A Journal of Theology 42, no. 1 (March 2003): 50–61. http://dx.doi.org/10.1111/1540-6385.00139.

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40

Gabaitse, Rosinah. "PARTNERS IN CRIME: PENTECOSTALISM AND BOTSWANA HIV/AIDS POLICY ON CROSS-BORDER MIGRANTS." Studia Historiae Ecclesiasticae 41, no. 1 (July 14, 2015): 20–39. http://dx.doi.org/10.25159/2412-4265/87.

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In this paper I seek to interrogate how the theology of some Pentecostal churches, especially the theology that God heals HIV and AIDS, interacts with the situation of cross-border migrants in Botswana. I also seek to discuss the Botswana HIV policy which denies HIV-positive cross-border migrants access to Anti-Retroviral treatment (henceforth ARVs) which has proven to prolong and improve the quality of life of people living with HIV. Conflict exists between Botswana HIV policy on strict adherence to ARVs and some Pentecostal churches’ insistence that members of their churches living with HIV are healed by God, and therefore they should not take ARVs. While the Pentecostal Church is a ‘home away from home’ for migrants, their theology is in constant conflict and clashes with Botswana HIV health policy, even if the reality is that the same policy denies migrants access to HIV services. It is ironic that both the HIV policy and the Pentecostal theology are in pursuit of preserving life; yet, they both deny cross-border migrants that very life.

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Cahill, Lisa Sowie. "Kingdom and Cross." Interpretation: A Journal of Bible and Theology 50, no. 2 (April 1996): 156–68. http://dx.doi.org/10.1177/002096439605000205.

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The Bible guides Christian ethics by showing how Jesus and early Christianity transformed the moral conventions of first-century Greco-Roman society by making them more inclusive and compassionate. This is the one side of the coin. The other side, however, is that the Bible also attests to the problem of the existence of evil and suffering in human life. In Paul's theology of cross and resurrection, Christian ethicists confront the ineradicable nature of this problem and the need to identify with those who must suffer.

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Fergusson, David. "Theology Today – Currents and Directions." Expository Times 123, no. 3 (November 14, 2011): 105–12. http://dx.doi.org/10.1177/0014524611423735.

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While more fragmented than in mid-20th century, recent trends and directions in theology reveal some dominant approaches and particular sub-areas that have become the focus of significant attention. Although overlapping and intersecting, these are discernible both methodologically and thematically. Approaches include a commitment to cross-disciplinarity, contextuality, strategies of retrieval, articulation of confessional identity, and the re-appropriation of liberalism. Important sub-areas include the relationship with other religions, public theology, theology and Bible, philosophical theology, and apologetics. In conclusion, a plea for systematic theology is entered.

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

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Oberdorfer, Bernd. "Theologie des Kreuzes aus evangelischer Perspektive in ökumenischer Absicht." Evangelische Theologie 78, no. 6 (December 1, 2018): 436–48. http://dx.doi.org/10.14315/evth-2018-780606.

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AbstractIn September 2017, the feast of the Exaltation of the Holy Cross in Trier was celebrated ecumenically. It is within this context that this contribution discusses central traits of Luther’s theology of the cross based on the 1518 Heidelberg Disputation and the 1519 Sermon on Preparing to Die (Sermon von der Bereitung zum Sterben). It then identifies important consequences of Luther’s focus on the cross in Christology, his understanding of the Lord’s Supper, and in ethics, and draws reception-historical lines to modern Lutheranism. At the end, considerations as to the ecumenical relevance of the theology of the cross are presented.

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45

Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.51.

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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and even invented, to justify the claims to Christendom. Particular attention is given to the architecture and militaristic symbolism for the newly christened Cathedral for the Russian Armed Forces, dedicated on June 14th, 2020. Finally, these claims are critically examined using Hall’s theology of the cross as a disestablishment for all such “theologies of glory” in light of scripture, tradition, and the true mission of the church. I also bring Hall’s work into dialogue with similar thought from the Orthodox East.

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46

Goodin, David K. "The Rise of the Third Rome: Russkii Mir and the Rebirth of Christendom." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 71–88. http://dx.doi.org/10.26443/jcreor.v2i2.56.

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This essay brings Douglas John Hall’s engagement with the theology of the cross for a post-Christendom context into dialogue with the political theology of Russkii mir by the Russian Orthodox Church (ROC). Russkii mir is a theology that claims to be Christendom reborn. It signals a new alliance between the ROC and the Russian Federation by sanctioning military conquest of foreign lands, including Crimea and the ongoing conflict in eastern Ukraine. This essay documents the emergence of this new political theology in terms of its historical precedents and how this history is being distorted, and even invented, to justify the claims to Christendom. Particular attention is given to the architecture and militaristic symbolism for the newly christened Cathedral for the Russian Armed Forces, dedicated on June 14th, 2020. Finally, these claims are critically examined using Hall’s theology of the cross as a disestablishment for all such “theologies of glory” in light of scripture, tradition, and the true mission of the church. I also bring Hall’s work into dialogue with similar thought from the Orthodox East.

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Williams, Arthur H. "Theology in an Eschatological Matrix." Scottish Journal of Theology 42, no. 3 (August 1989): 289–302. http://dx.doi.org/10.1017/s0036930600032002.

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The relation between faith and history has been troublesome for Christians and Jews for centuries. It is the problem of the relation of the Exodus, the cross and the empty tomb to us today. The seriousness of the matter is shown in the description of Christian faith as a ‘pious fraud’. Karl Barth has popularized the problem as ‘… Lessing's question concerning the relationship between the contingent truths of history and the necessary truths of reason (Der Beweis des Geistes und der Kraft, 1777). “This, this is the gaping and wide chasm which I cannot cross, however often and seriously I have attempted the leap. If anyone can help me over, let him do so: I implore and entreat him. He deserves from me a divine reward.”’ However, Barth also pinpoints the problem in the final analysis as a particular form of the problem of time.

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dos Santos, Leontino Faria. "Toward a black theology in Brazil." CrossCurrents 67, no. 1 (March 2017): 35–54. http://dx.doi.org/10.1111/cros.12233.

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Nelson, R. David. "The Word of the Cross and Christian Theology: Paul’s Theological Temperament for Today." Theology Today 75, no. 1 (April 2018): 64–76. http://dx.doi.org/10.1177/0040573618763572.

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In this article I explore the uneasy relationship between Paul’s word of the cross and the work of Christian theology today. I show that Paul’s understanding of the cross challenges the way we conceive the time of Christian theology. Paul’s own biography illustrates the sense in which theological existence is an intellectual journey that is fundamentally interrupted and radically shaped by the encounter with the crucified Christ. What we learn from Paul’s word of the cross, I argue, is that the cross stands over against our theological work as crisis and judge. Paul’s witness urges us to advance in theological knowledge while never moving our gaze from the cross as the original mystery of faith.

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Abrahamse, Jan Martijn. "Religious Satire and the Crucified Christ." Religion and Theology 27, no. 1-2 (July 21, 2020): 15–46. http://dx.doi.org/10.1163/15743012-bja10006.

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Abstract This article discusses the relationship between religious satire and Christian theology to explore the possibility of satiric theology. It takes its departure from the proclamation of the cross (cf. 1 Cor 1:27) to demonstrate that the Crucified Christ can be a source for satire. To accomplish this, Paul Simpson’s analysis of satire is used to analyse the notorious crucifixion scene of Monty Python’s Life of Brian. Subsequently, by way of Stanley Hauerwas’s theorising of irony, it is argued that satiric theology is theology in iconoclastic fashion. Hence, satiric theology supplies alternative comical stories to estrange people from the familiar and challenge misconceptions, thereby offering a valuable contribution to theological debate and Christian practice.

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