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Journal articles on the topic 'Work of Christ Community'
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1
Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (October 16, 2015): 306–26. http://dx.doi.org/10.1163/17455316-01103004.
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Stanley Hauerwas has attracted much criticism for his ecclesiocentric approach to theology. As a result of his emphasis on the faithful practice of virtues in community for salvation, he has been accused of Pelagianism. He has also been charged with showing interest in Jesus primarily as an exemplar, rather than for himself. The adequacy of Hauerwas’ ecclesiology is tested here against its implications for Christology. Hauerwas conceives of Jesus primarily as the autobasileia, and emphasises the importance of his entire life and teachings in addition to his death and resurrection. Two questions concerning Hauerwas’ Christology are explored: (1) What did Christ achieve at the cross? (2) What constitutes salvation and how is it mediated to ensuing generations? This paper examines whether the church does indeed usurp the place of Christ in salvation in Hauerwas’ thought, as suggested by Healy.
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Russell, Heidi. "From Being to Love: Reconceiving the Trinity in Light of Jean-Luc Marion's Phenomenological Shift." Horizons 41, no. 1 (May 22, 2014): 22–48. http://dx.doi.org/10.1017/hor.2014.3.
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This article uses the work of Jean-Luc Marion, emphasizing his shift from Being to Love as an analogue for God, to make a parallel shift from Person to Love in Trinitarian theology, thereby addressing some of the issues raised by the social trinitarians. The article then focuses on the work of Catherine Mowry LaCugna as particularly congruent with the shift suggested by Marion, but adds to LaCugna's work a conception of the immanent Trinity that is grounded in Marion's phenomenological shift. Conceiving of God as the unoriginate source of Love that is revealed in Word and enacted in Spirit allows one to understand personhood and community, not in and through the relationships between the Trinitarian Persons, but in and through Love incarnate in the human person of Jesus Christ, and Love enacted in the Spirit present in the community, forming it into the Body of Christ.
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Harasta, Eva. "Karl Barth, a Public Theologian? The One Word and Theological 'Bilinguality'." International Journal of Public Theology 3, no. 2 (2009): 188–203. http://dx.doi.org/10.1163/156973209x415990.
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AbstractOn first glance, Karl Barth seems an unlikely witness for public theological 'bilinguality'. Yet he off ers substantial clarifi cation for theology's double responsibility within the context of the church and within the context of its contemporary public(s), especially in his lecture ' e Christian Community and the Civil Community'. Barth there develops a sophisticated interpretation of bilinguality avant la lettre. He proposes that the civil community and the Christian community are two diff erent analogies for the eschatological kingdom of Christ. Each of the two has its own way of testifying to Christ. The church needs to respect the autonomy of the civil sphere in its proclamation. us emerges a clear notion of the two languages intended by the concept of bilinguality. The secular and the ecclesial proclamation of Christ complement each other.
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McGarry, Joseph. "Con-formed to Christ: Dietrich Bonhoeffer and Christian Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 226–42. http://dx.doi.org/10.1177/193979091200500204.
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This essay offers an overview of Dietrich Bonhoeffer's distinct theology of conformation in Christ. His work is unique both in form and content. Formally, Bonhoeffer, as a systematic theologian, emphasizes doctrinal relationships as well as biblical exegesis. This leads him to develop a distinct content of Christian formation. This essay investigates how he works and the specific benefits of an exhaustive theological accounting of formation in Christ. To do this, this essay investigates Bonhoeffer's “upstream” theological commitments, beginning with anthropology, in order to illumine his distinct starting position. These are then put into conversation with doctrines of sanctification and holiness to draw attention to their import for Christian formation. It will then review Bonhoeffer's unique understanding of conformation in Christ and what it means for Christ to take form among the community. All of this will be done in order to place him in conversation with more dominant models of formation and look forward to how his theology might push the current dialogue further.
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Bowling-Dyer, Leslie. "A word from a seminarian." Review & Expositor 114, no. 3 (August 2017): 341–43. http://dx.doi.org/10.1177/0034637317721982.
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Philippians 2 calls us to become imitators of Christ by eschewing a brute quest for power and dominance. The model set forth by Christ reminds us that the acquisition, maintenance, and exercise of power cannot be its own end. This “Seminarian’s Word” contemplates what the church can offer a world troubled by self-service, selfishness, and self-aggrandizement if the church truly pursues the Beloved Community.
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Greggo, Stephen P. "Biblical Metaphors for Corrective Emotional Relationships in Group Work." Journal of Psychology and Theology 35, no. 2 (June 2007): 153–62. http://dx.doi.org/10.1177/009164710703500206.
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Groups offer multiple opportunities for corrective emotional relationships that promote growth, healing and spiritual formation. The benefits of mutual exchange and emotional nurturance found in interpersonal support reflect human beings as imago dei with intentional fulfillment being found in the community of Jesus Christ. The construct of a corrective emotional relationship will be introduced in terms of the value and dynamics for healing as well as for spiritual refreshment and formation. Drawing on biblical metaphors from the Gospel of John, therelational benefits of interpersonal support are placed within a Christian framework. Group approaches offer specific advantages as a helping modality in Christian settings.
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Van Den Toren, Benno. "The Relationship between Christ and the Spirit in a Christian Theology of Religions." Missiology: An International Review 40, no. 3 (July 2012): 263–80. http://dx.doi.org/10.1177/009182961204000304.
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This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefore, also allows for dialogue in which commitment to God's supreme revelation in Christ can be combined with an openness to learn from other religious traditions. It does at the same time point to the need to frame the attention for the wider work of the Spirit in the context of the one plan of salvation of the triune God such as not to separate the “two hands of God.” It argues that the work of the Spirit outside the boundaries of the church remains directed to the eschatological salvation inaugurated by Christ and, therefore, also to the church as the “first fruits” of the eschaton and as the community where this salvation is proclaimed and embraced.
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Callam, Neville. "A word from ..." Review & Expositor 111, no. 3 (August 2014): 214–17. http://dx.doi.org/10.1177/0034637314538485.
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The church, in New Testament usage, may be understood as signifying a worldwide company of persons who, enabled by the Holy Spirit, put their faith in the God made known to us in Jesus Christ. The universal church is given expression in the local community, whether as a congregation or as a group of congregations in a region.
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Archer, Kenneth. "Nourishment for our Journey: The Pentecostal Via Salutis and Sacramental Ordinances." Journal of Pentecostal Theology 13, no. 1 (2004): 79–96. http://dx.doi.org/10.1177/096673690401300105.
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AbstractSacramental ordinances are community acts of commitment ordained by Christ as means of grace with particular symbolic significance for our Pentecostal identity (story) and faith journey (via salutis). By locating the sacramental ordinances in the Pentecostal story, the sacramental ordinances take on a spiritual-metaphorical-narrative nature. The metaphorical and narrative nature of the sacraments gives the Holy Spirit opportunity to work redemptively in our lives by strengthening the community in her journey (via salutis) thus (re) shaping Pentecostal identity as the eschatological people of God.
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Poulsen, Frederik. "Brevard S. Childs: Kanon, metode og teologi." Dansk Teologisk Tidsskrift 73, no. 3 (October 17, 2010): 213–30. http://dx.doi.org/10.7146/dtt.v73i3.106431.
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The article offers an introduction to the work and program of the Old Testament scholar and theologian, Brevard S. Childs. Central to his argument is the emphasis on canon as a rule of faith in the shaping of the biblical literature within the community of faith and practice. In his major work, Biblical Theology of the Old and New Testaments, Childs attempts to establish a theological stance from which the entire Bible can be read in the light of Jesus Christ.
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McHale, David, Courtney Jones, Michael Tso, Trevor Olson, and Noelle Jones. "The Beautiful Movement: Spiritual Formation in a Christ-Centered Communal Ministry." Journal of Spiritual Formation and Soul Care 11, no. 2 (November 2018): 201–17. http://dx.doi.org/10.1177/1939790918796148.
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The following article outlines spiritual formation as it occurs at His Mansion Ministries, a communal ministry centered on Jesus Christ that focuses on helping men and women struggling with life-controlling behaviors and attitudes. Spiritual formation is argued to be a beautiful movement from self to other, a movement that is rooted in a conversion of the self to God. This movement is displayed in the community of His Mansion and the relationships therein. This spiritual movement is also seen in the work and learning that is accomplished at His Mansion. The experience of relationships, work, and learning in the world is typically oriented around the self. At His Mansion Ministries, we believe that spiritual formation happens as a person, in submission to God and his love, moving from being oriented around the self to being aware of and acting for the good of others.
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Than, U. Kyaw. "What Mission Is: Our Understanding of Mission as a Factor for Unity or Division." Missiology: An International Review 18, no. 4 (October 1990): 439–48. http://dx.doi.org/10.1177/009182969001800404.
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Drawing on insights from Buddhism and personal experience in Japanese-occupied Burma during World War II, the author brings an understanding of mission to the work of the third person of the Trinity. Faithfulness in mission implies recognition of being enlisted in God's design for the redemption of the world. Christ's ministry on earth was characterized from start to finish by the in-filling of the Holy Spirit. For the church, the eschatological community, mission is the most urgent activity, as history is drawing to a close with the imminent return of Christ. There is also urgent need for the church to express its missionary obedience in unity and not in confusing and scandalous division in the midst of a world, which, though unbelieving, is desperately seeking the way out of its predicament.
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Byrne, Brendan. "Universal Need of Salvation and Universal Salvation by Faith in the Letter to the Romans." Pacifica: Australasian Theological Studies 8, no. 2 (June 1995): 123–39. http://dx.doi.org/10.1177/1030570x9500800202.
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Paul asserts the universal need of the entire human race for the saving work of Jesus Christ as a counter to the universal ravages of sin upon the entire race, summed up in the figure of Adam. For Paul, human salvation is to take place in the wider context of a renewed and transformed world. In Romans, Paul claims the wide-ranging, boundary-breaking scope of the grace of God that comes in Christ. What God has done has - contrary to all expectation - broken the bounds of the community defined by the law of Moses. The “Gentile” stance of receptivity has become the norm - even if the original “insiders”, Israel, are still, as such, held within the plan of God. A special discussion of Rom 11:26, the salvation of “All Israel”, is included.
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Hancock, Thomas E., Rodger K. Bufford, Brad Lau, and Neil Ninteman. "Attempting Valid Assessment of Spiritual Growth: A Survey of Christ-centered Living*." Christian Education Journal: Research on Educational Ministry 2, no. 1 (May 2005): 129–53. http://dx.doi.org/10.1177/073989130500200108.
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In an effort to document spiritual growth as an aspect of the mission of our university, we sought to implement sound assessment procedures so that students' specific spiritual needs might be identified. First, we evaluated our university's spirituality focus and potential matching assessments. No existing instrument completely fit our needs, so we coordinated in our community to create a survey of Christ-centered living rooted in evangelical beliefs. The assessment of 110 freshmen and 65 seminarians yielded high internal consistency, good test-retest reliability, significant group differences, and concurrent validity. This work is a needed addition to the literature. More importantly, our methods, instrument, and recommendations could empower Christian educators to mentor students with a more precise knowledge of their spiritual needs.
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Wibowo, Wahju Satria. "Yesus Sejarah atau Kristus Iman?: Historisitas Iman dan Karya Allah dalam Yesus Kristus." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 1 (April 30, 2021): 51. http://dx.doi.org/10.21460/gema.2021.61.631.
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Abstract There has always been a tension between Jesus of History and Christ of Faith. The figure of Jesus and the faith in Him as Christ are historical. History is a space to bring together both. Without Jesus of History, Christian faith is empty. Similarly, without the faith of the first Christian community, the figure of Jesus is nothing. The historicity of Jesus stands along with the historicity of faith in Him. Of course, above all is God’s work in history. On the one hand, using the research and discussion of the historical Jesus, this article shows that archaeological findings should influence Christianity to reconstruct faith, and reflects that history is a medium for God’s work. On the other hand, using some other writings this article shows that the work of God in history is the art of God’s entrepreneurship, including God’s work in Jesus Christ. Incarnational theology is based on the historical figure, Jesus of Nazareth.
Abstrak Selalu ada ketegangan antara Yesus Sejarah dan Kristus Iman. Keduanya ada dalam sejarah manusia. Sosok Yesus dan iman kepada-Nya sebagai Kristus ada dalam sejarah. Sejarah adalah ruang untuk mempertemukan keduanya. Tanpa Yesus Sejarah, iman Kristen kosong. Di sisi lain, tanpa iman komunitas Kristiani pertama, sosok Yesus menjadi tidak terlalu penting. Historisitas Yesus berada bersama dengan historisitas iman kepada-Nya. Tentu saja, di atas segalanya ada karya Allah dalam sejarah. Dengan menggunakan penelitian dan pembahasan Yesus Sejarah, artikel ini membahas bahwa temuan Yesus Sejarah seharusnya memengaruhi kekristenan untuk membangun kembali iman, dan lalu akan merefl eksikan bahwa sejarah adalah media untuk pekerjaan Allah. Di sisi lain, dengan menggunakan beberapa tulisan lain artikel ini menunjukkan bahwa karya Allah dalam sejarah adalah “seni kewirausahaan Allah”, termasuk karya Allah dalam Yesus Kristus. Teologi inkarnasional didasarkan pada tokoh sejarah, Yesus dari Nazaret.
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Strękowski, Stanisław. "ODPOWIEDZIALNOŚĆ RODZICÓW CHRZEŚCIJAŃSKICH ZA MORALNO-RELIGIJNE WYCHOWANIE DZIECI W I–II WIEKU." Civitas et Lex 12, no. 4 (December 29, 2016): 55–66. http://dx.doi.org/10.31648/cetl.2342.
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The texts of the Apostolic Fathers are a clear testimony to the fact that the responsibility for themoral and religious education of children is borne not only the ecclesial community, but above all itrests on the parents. They are before God and the community of believers in Christ are responsiblefor their educational activities in relation to their children. The main objective of these activitieswas shaping attitudes in the young man widely understood piety known in the biblical traditionas the fear of God. In this work, it is also important cooperation of young people conscious of greatgoals to achieve common. The effects of the educational process undertaken by Christian parentsbecame apparent in the attitude of the heroic witness during the persecution.
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Stanfield-Mazzi, Maya. "Cult, Countenance, and Community: Donor Portraits from the Colonial Andes." Religion and the Arts 15, no. 4 (2011): 429–59. http://dx.doi.org/10.1163/156852911x580784.
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AbstractThe article outlines the nature of the donor portrait, including its origins in Europe and its manifestations in Spanish colonial Peru. Then it considers three paintings featuring donor portraits and the miraculous statue known as Christ of the Earthquakes (El Señor de los Temblores). An introduction to the original statue, housed in the Cathedral of Cusco, and its cult is provided. Then the portraits are analyzed for the ways in which they express both similarity and difference. On one hand, the works served to unite the donors as pious Christians within the wider devotional community of Cusco; on the other hand, the works’ details served to distinguish and differentiate the donors based on their particular social and ethnic identities.
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Watson, David F. "Spiritual Sobriety in 1 Peter." Expository Times 122, no. 11 (September 2011): 539–42. http://dx.doi.org/10.1177/0014524611411398.
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1 Peter encourages believers to adhere to Christian teachings, community, and norms of behavior in the face of suffering and conflict with the dominant culture. In 1 Peter's schema, Christians suffer largely because non-Christians are unaware of God's saving work in Jesus Christ and the special status that God has bestowed upon the faithful. In three instances (1:13; 4:7; 5:8), 1 Peter calls believers to “be sober.” These are not simply exhortations to be alert in light of the coming judgment. Those who are sober know of the salvation offered to them in Jesus Christ and base their hope on it. They view their circumstances in light of the truths of their faith, and therefore see the world around them differently than those who do not share their beliefs. The exhortation to sobriety, then, is not just a call to action, but to proper belief. Their worldview as Christians is the basis of their motivation to remain both in association and conduct within the Christian community. Christians today can take from these admonitions the reminder that the truths of our faith precede the living out of our faith. Catechesis precedes mission. Knowledge of the truths of our faith is part of what forms our view of the world and helps us to live as we should.
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Hod, Borys, and Nataliia Hod. "SPIRITUALITY IN THE EDUCATIONAL TRADITION OF HUMANISTS OF THE EPOСHE OF THE EUROPEAN REVIVAL (END OF XIV – XVI CENTURY)." Aesthetics and Ethics of Pedagogical Action, no. 18 (September 9, 2018): 56–69. http://dx.doi.org/10.33989/2226-4051.2018.18.176316.
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In connection with the integration of Ukraine into the European community, there is a need for a more substantive study of the European experience of education and upbringing, in particular the legacy of representatives of «Christian humanism». European humanism had a common Renaissance foundation, but the emphasis in different currents did not coincide.The religious and philosophical movement «devoteo moderna» (founder G. Grote) was propagated in Germany and the Netherlands. Its representatives supported the individualization of education, moral perfection of the individual through persistent mental and emotional work, «imitation of Christ», reading religious literature, caring for the sick and the unable. They had an initiative to establish fraternal schools, and later – the organization of book printing.The main propagandist of the ideas of spirituality in England became the group of «Oxford intellectuals (reformers)» (V. Grossin, J. Colet, V. Lilly, T. Linekr, etc.). The group developed the idea of renewal of society through enlightenment, propaganda of morality on the model of Gospel and practices of early Christianity.J. Kolet called for the restoration of the true meaning of the teachings of Christ by addressing the project of creating a new grammatical school with a humanistic program of education and upbringing.T. Moore and H. Vives continued the ideas of Pico della Mirandolly, partly Gallic priests-druids. T. Moore linked the spiritual development of a person with the socio-political transformations of society on the basis of «true» Christian ethics in the mould of the doctrine of Christ, a broad tolerance. The teaching of children in the state of utopians was practiced by priests as «"guardians of traditions».«Philosophy of Christ» by Erasmus of Rotterdam was formed under the influence of «new piety», the ideas of J. Kolet, Florentine Neoplatonism and early Christian patristic literature. He believed that ritualism should not interfere with the true meaning of Christ's doctrine, urged as soon as possible to begin the upbringing of a Christian, to maintain self-perfection through reflection and confession. «Mentor of Europe» offered the actual ethical principles and values for the present.In our time, when searches for new forms and methods of spiritual and moral education in the conditions of overcoming the spiritual crisis are conducting, it is useful to apply to the pedagogical ideas and experience of humanists of the epoch of the European Renaissance, verified by centuries of practice.
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De Waard, H. "Jeremia 52: Oordeel en hoop." Theologia Reformata 63, no. 3 (September 1, 2020): 278–90. http://dx.doi.org/10.21827/tr.63.3.278-290.
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This article examines the place and function of Jeremiah 52 in the book of Jeremiah, with a focus on the Masoretic text. It argues that the first part of Jeremiah 52, which describes the 587 BC fall of Jerusalem, shows how Jeremiah’s judgment oracles were fulfilled—pre-exilic Judah collapsed completely. The second part of the chapter, which describes the 561 BC release of King Jehoiachin, alludes to the book’s prophecies of hope for the exilic community in Babylon. From a biblical-theological perspective, this hope was partially realized in post-exilic Yehud; it has found and will find its full realization in the work of Christ.
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Van Eck, Xander. "De decoratie van de Lutherse kerk te Gouda in de zeventiende eeuw." Oud Holland - Quarterly for Dutch Art History 105, no. 3 (1991): 167–84. http://dx.doi.org/10.1163/187501791x00029.
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AbstractIn 1623 the Lutherans formed a community in Gouda. They appointed a minister, Clemens Bijleveld from Essen, and held their services in private houses at first. In 1640 'Dc Drie Tafelkaarsen', a house on the Lage Gouwe, was converted into a permanent church for them. Thanks to the Groot Protocol, in which the minutes of the church administration were recorded from this donation until the end of the eighteenth century, it is possible to reconstruct the history of the community. The manuscript also documents important gifts of works of art and church furnishings. In 1642 and 1643 seven large paintings were donated. As we know, Luther did not object to depictions which served to illustrate the Word of God as preached in the sermon. The Dutch Lutheran churches, although more austerely furnished than, say, their German or Norwegian counterparts, were certainly more richly decorated than they are today. The Lutheran church in Leiden houses the most intact ensemble of works of art. Of the seven aforementioned paintings in Gouda, one was donat ed by the preacher himself. It is by the Gouda painter Jan Duif, who depicted Bijleveld as a shepherd (fin. I). The iconography and the biblical captions show that he was presenting himself as a follower of Christ in his quality of a teacher. Two figures in the background, likewise gowned, might be Bijleveld's successors: his nephew (minister from 1655 to 1693) and his nephew's son, both of whom were called Clemens Bijleveld. They were probably added to the panel after the latter's premature death in 1694. The other six paintings were donated bv members of the community and churchwardens. In some of them the donors can be identified with characters in the illustrated episodes from the bible. From the spinsters of the parish came a work depicting the parable of the wise and foolish virgins; the churchwardens, evidently seeing themselves in the guise of the apostles, gave a pedilavium. The widow Hester Claes van Hamborg donated a painting of Simon in the Temple (in which the widow Anna figures prominently), and Catharina Gerdss Rijneveld, probably also widowed, gave Elijah and the widow of Zarephath. The unmarried men of the community presented a painting with a more general subject, the Last Judgment, perhaps intended to be hung above the pulpit. The wealthy Maria Tams gave a work described as 'cen taeffereel of bort van de christ. kercke' la scene or panel of the Christian church]. Exactly what it depicted is unclear. The same Maria Tams was a generous donor of church furniture. She presented a brass chandelier, two brass lecterns (fig. 4), a bible with silver fittings and a clock to remind the preacher of the limited time allotted to his sermon. Important gifts of ecclesiastical silver were made from 1655 on. The most striking items are an octagonal font of 1657 (fig. 5) and a Communion cup of 1661 (fig. 6), both paid for by the proceeds of a collection held among the unmarried men and women of the parish. The decorations on the font include a depiction of Christ as the Good Shepherd. There is also shepherd on the lid of the Communion cup. This element (in view, too, of the indication of the shepherd 'als 't wapen van de kerk' [the church arms] in the Groot Protocol) came to occupy a special place in the imagery of the Lutheran community. More space was required for the growing congregation, In 1680 there was an opportunity to purchase from the municipal council St. Joostenkapel, a mediaeval chapel used as a storeroom at the time. The building, situated on the river Gouwe which flows through the old town centre, was ready for the inaugural service in 1682. It was given ten staincd-glass windows, the work of the Gouda glass painter Willem Tomberg. The glass (along with six of the seven paintings) was sold during the course of renovations in 1838, but thanks to the later secretary of the community, D.J. van Vreumingen, who madc drawings of them and copied the inscriptions, we have an approximate idea of how they looked. Their original positions can also be reconstructed (fig. 13). The windows were largely executed in grisaille, except for the second and eighth, which were more colourful. The seven side-windows with scenes from the life of Christ and the Passion (figs. 8-11) were presented by the minister, his wife and other leading members of the community. The inscriptions on these windows referred to the bible passages they illustrated and to the names of the donors. The three windows at the front were donated by the Gouda municipal council (window 10, fig. 12) and the sympathetic Lutheran communities of Leiden and Essen (windows 8 and 9, figs. 11 and 12). The depiction on the window from Leiden was a popular Lutheran theme: John's vision on Patmos. The candle-stick featuring in this vision was a symbol (as in a print of 1637, for instance) for the Augsburg Confession, on which the Lutheran church was founded. In the eighteenth century occasional additions were made to the inventory, but the nineteenth century was a period of growing austerity. However, the Groot Protocol and Van Vreumingen's notes facilitate the reconstruction of the seventeenth-century interior to a large extent. The iconography of the works of art collected in the course of the years underlined the community's endeavour, in following the teachings of its earthly shepherd, to live according to the Holy Word.
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Butler, Amy. "Overcome by faith." Review & Expositor 115, no. 1 (February 2018): 89–95. http://dx.doi.org/10.1177/0034637317754065.
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This sermon, on Matt 17:1–9, reflects on the aftermath of the 2016 United States election, asking the question of whether or not we, as Christians, will be overcome by fear or by faith. Using the example of Dietrich Bonhoeffer, this sermon argues that we should become what Bonhoeffer in his life’s work tried to create: a radical community of Christ that does not allow itself to be overcome either by the fear of the Other, which demagogues among us will always seek to exploit on their path to power, or by the very real fears associated with authentic gospel living, but which instead allow faith to power its every decision.
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Almon, Russell L. "The Postmodern Self in Theological Perspective: A Communal, Narrative, and Ecclesial Approach." Ecclesiology 13, no. 2 (May 23, 2017): 179–96. http://dx.doi.org/10.1163/17455316-01302004.
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Drawing on the work of Stanley J. Grenz and Paul Ricoeur, this article proposes a communal, narrative, and ecclesial response to what Grenz calls ‘the dissipation of the self’ after modernity. Tracing briefly the rise of the self-sufficient self of modernity attention is then given to the deconstructed self of postmodernity. The article then utilizes the imago Dei as a theological resource, in conversation with Grenz and Ricoeur, for the reconstruction of the postmodern self along communal, narrative, and ecclesial lines. The final conclusion is that the postmodern self receives theological relief in the form of the ‘ecclesial self’ constituted in trinitarian community ‘in Christ’ and through the Spirit within Christ’s new humanity.
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Henriksen, Jan-Olav. "Begjærets kristologi, begjærets frigjøring." Dansk Teologisk Tidsskrift 72, no. 1 (May 17, 2009): 1–17. http://dx.doi.org/10.7146/dtt.v72i1.106447.
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The article explores how an analysis of how desire in human life may prove a fruitful approach to develop a contemporary Christology, i.e., an actual and relevant interpretation of the work and ministry of Jesus Christ. Taking its point of departure in desire as a pre-subjective and relational element in human life, it develops its importance in the life of Jesus, interpreting his ministry as shaped by a desire for the kingdom of God, understood as an open and lifegiving community. By understanding Jesus’ desire for the Kingdom as an open and opening desire, it also becomes possible to see the opposition against him and his death as a result of a closed and closingdesire, that strives for control and negates the community he desired. Moreover, by analyzing how desire is at play also in different encounters between Jesus and others, the article displays ways of reading his life and work from the angle of desire in a way that allows for developing a close connection between his ministry and his death. This proves an important supplementary approach to a Christology that focuses more exclusively only on theological notions like sin and redemption.
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Zimmer, Robert. "Constantin Brunner als Denker der Moderne. Eine biographische und philosophische Skizze." Aschkenas 29, no. 2 (November 1, 2019): 243–66. http://dx.doi.org/10.1515/asch-2019-0016.
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Abstract The essay is meant to be an introduction to both Brunner’s life and work. It follows Brunner’s development from a young man, deeply rooted in Jewish orthodoxy, to a secular thinker who made his own original contribution to modern philosophy. In his basic and most important work, Die Lehre von den Geistigen und vom Volk, he develops a quite innovative theory of our »relative« world perception, which is on a par with Einstein’s theory of relativity. In his attempt to define the unifying experience of true reality in the faculty of »spiritual thinking« Brunner sheds a new light on the figure of Jesus Christ by making him a representative of a new secular spirituality. But Brunner is also portrayed as an enlightened political thinker, a partisan of Jewish emancipation and a fierce critic of antisemitism, whose criticism of Zionism made him a controversial figure inside the Jewish community.
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Rowan Fannin, Jordan. "The ‘Strange Fruit’ of Flannery O’connor: Damning Monuments in Southern Literature and Southern History." Literature and Theology 35, no. 3 (July 1, 2021): 309–27. http://dx.doi.org/10.1093/litthe/frab018.
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Abstract This article revisits Flannery O’Connor’s racialised Christophany in her short story, ‘The Artificial N*’, in light of contemporary tensions over Confederate monuments in America. It explores her grotesque Christ (manifest in a suburban lawn jockey) that mysteriously acts as a means of grace and effects repentance and reconciliation. It teaches us how to read this racist statuary within the grotesque history of Confederate monuments in the American South. By further situating her story and this history in the matrix of art and community, materiality and memory, her work is able to provide a damning theological critique of the current debate around monument removal, without which we may be content to absent offending sculptures but leave untouched our unreconciled communities and sinful social order.
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Gorban, Richard. "Personalistic Anthropology of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 79 (August 30, 2016): 97–103. http://dx.doi.org/10.32420/2016.79.682.
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R. A. Gorban. Personalistic Anthropology of Czeslaw Stanislaw Bartnik. The article suggests the conception of Personalistic anthropology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, one of the founders of the Polish Personalist School. The author reveals that the Polish thinker clarifies the anthropologic theological model based on the principles of Personalism, in which the Person of Christ is the main hypostasis being an individual personality and a communal person, that is the Church. Stanislaw Bartnik believed that anthropology must completely base on Christology, as humanization of a man has to fully actualize itself only in Christ. The theologian works out the definition of a communal personality, in which both an individual person and community gain the same considerable importance, as a human being finds the fullness of its personal dimensions only in a community, where it achieves its fullness. Accentuating mutual interdependence of personalities, he thinks society to be an anthropological environment that molds a personality, enabling it to realize its potential and reach the fullness of human existence, as it would be impossible without personal relations that are established within a community. In his works, written in different years, Stanislaw Bartnik generates the idea that a communal anthropology, which is complemented by a communal anthropology of salvation in the earthly dimension, is constituent of an individual anthropology. That is why it is important to build up a full-fledged anthropology based on Personalism and theology, as the theory and practice of Christian Perstonalist model help actualize the fullness of a man’s perfect personality in all its dimensions and manifestations. In conclusion, anthropology must become a universal science about a man as an individual and community.
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Kovtun, Nataliya. "ПОЭТИКА ДВОЙНИЧЕСТВА В ТЕТРАЛОГИИ Ф. АБРАМОВА «БРАТЬЯ И СЕСТРЫ»." Проблемы исторической поэтики 18, no. 4 (November 2020): 263–87. http://dx.doi.org/10.15393/j9.art.2020.7623.
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The work is devoted to the poetics of duality in F. Abramov’s tetralogy Brothers and Sisters. The analysis of the duality models allows to imagine historical, social, political reality, the minimal structure of the human community: one and the other. At the center of the study are the key characters of the tetralogy, namely, Mikhail Pryaslin and Yegorshi Stavrov, who embody the eschatological Russian model of duality. The analysis of these characters is carried out against the background of the character structure as a whole. Within a Christian context, the Mikhail — Yegorsha twin pair is included in a broad semantic field. Yegorsha compares his sworn brother with Christ. According to the legend, the latter’s twin was apostle Thomas, whose name coincidentally means ‘a twin.’ If Mikhail is firmly associated with Christ, then Egorsha can be semantically identified with both Judas and Thomas (in all connotations). The destruction of the “country model,” the Russian schism also actualizes another version of duality: George the Victory-bearer and Yegoriy the troublebearer, which is already reflected at the level of character naming. The struggle of the “twin” heroes over a woman, ancestral land and the house, which is interpreted as a confrontation between Christ and the Antichrist, St. George and the “bad Yegorka” (changeling), is also implemented as the “Russian” version — Foma and Erema, in which the doubles lose to the circumstances. Peasant Russia is in captivity of civilization, and no one is able to protect it: the warriors die, the saints abandon the icons. This leads to the general sense of anxiety, of a life “between homes,” when the “prodigal son,” who has nowhere to go back to, becomes the modern hero.
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Bajić, Monika. "The Living Word." Kairos 11, no. 1 (July 9, 2017): 91–100. http://dx.doi.org/10.32862/k.11.1.4.
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The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.
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Wrigley-Carr, Robyn. "Duplicity behind Stained Glass: Childlike “Self-knowledge” and the Role of Community." Theology Today 78, no. 2 (July 2021): 106–22. http://dx.doi.org/10.1177/00405736211004866.
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The recent revelation of Jean Vanier (1928–2019) and historical cases of sexual manipulation and abuse of six women workers at L’Arche (Trosly-Breuil, France, 1970–2005) is a reminder of our human fragility. This article explores the question of how we, as people working in religion, can seek greater integration so as to avoid, as far as possible, the self-deception and duplicity that can lead to profound harm of others. Through engaging with two theologians—Teresa of Avila (1515–1582) and George MacDonald (1824–1905)—we gain insights concerning discernment of our blind spots, plus wisdom regarding ways to safeguard ourselves from duplicity. Teresa reminds us of the need to continually develop authentic “self-knowledge,” and the importance of a courageous, discerning community—both a perceptive spiritual director and honest peers who are willing to challenge leaders and speak up. MacDonald highlights the need for spiritual discernment and a “childlike” posture (rather than self-elevation to a revered “guru” status), to help us live more integrated, genuine lives. Both dialogue partners are explicitly Christocentric and emphasize the ongoing work of the Spirit, opening our eyes and ears to the reality of who we truly are, and the importance of imitating and being “in Christ,” in order to be freed from self-obsession, duplicity, and self-deception.
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Heffron, John M. "“To Form a More Perfect Union”: The Moral Example of Southern Baptist Thought and Education, 1890-1920." Religion and American Culture: A Journal of Interpretation 8, no. 2 (1998): 179–204. http://dx.doi.org/10.1525/rac.1998.8.2.03a00020.
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Conservative politically, inured to the new empiricism, and yet the least secularized of the Protestant ideologies, Southern Baptistism was a “guiding light” in the ascendancy of southernness in American education. Its primitivist Christian values—a Christology in which the God of Scripture and the God of Nature were united in the person of Christ (and in the Community of all persons)—tended to reinforce the atavistic, agricultural values of the Old South while blocking the encroachment of avowedly more modern urban-industrial ones. Its appropriation of the rhetoric of nineteenth-century evidentialism added credence to credulity, substituting rational belief for narrow sectarianism. Its ethic of hard work, temperance, and self-sacrifice was bound to the soil and rooted in the southern country and mission school, where agricultural and religious instruction were the traditional mainstays.
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Tanui, Philemon Kipruto, and Josephine K. Mutuku Sesi. "Evangelizing to the Somali Muslims of Eastleigh: Interrogation of A.I.C. Christians Preparedness in Nairobi Central Region, Kenya." IRA International Journal of Education and Multidisciplinary Studies 14, no. 3 (March 26, 2019): 37. http://dx.doi.org/10.21013/jems.v14.n3.p1.
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<span lang="EN-GB">Evangelistic work among the Muslims has never been easy. The Gospel of the Lord has been hindered from reaching the Muslim devout by a number of factors found by expected Christian Ministers along with their mission. As a result, missionary work has realised little impact among Muslims. Specifically, less has been achieved by the Christians among the Eastleigh Muslim community. This is attributed to lack of preparedness among the Christians. This paper, therefore, endeavoured to interrogate the extent to which African Inland Church Christians in Nairobi Central Region are prepared to evangelize to Muslims in Eastleigh, Nairobi with an aim to recommend best practices in winning Muslim souls to Christ. A sample of 12 informants was drawn and interviewed. Ethnographic interviews elicited important data that was used to generate themes and sub-themes for analysis after which conclusions were made. It was found that many Christians know very little about other religions particularly Islam. Thus, it was not easy to convince the Muslims as their attempts would lead to heated and endless debates. The authors recommend that the church should create mission awareness by encouraging frequent interactions between her members and the Somali Muslim Community in Eastleigh.</span>
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Gopegui, Juan Antonio Ruiz de. "CATEQUESE E EXPERIÊNCIA DE DEUS EM JESUS CRISTO." Perspectiva Teológica 41, no. 115 (March 31, 2010): 317. http://dx.doi.org/10.20911/21768757v41n115p317/2009.
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O processo da renovação catequética adquire cada dia consciência mais clara de que a catequese deve ser obra de toda a comunidade eclesial. É na Igreja local que o cristão deve aprender a dizer a própria fé com palavras e gestos, como expressão de uma experiência pessoal de Deus. A confissão da fé cristã só pode nascer do reconhecimento da voz do próprio Deus na figura de Jesus Cristo transmitida pela Igreja. Reconhecer Deus em Jesus Cristo significa encontrar nele o Sentido pleno não apenas da própria vida, mas da vida do mundo todo. Para as comunidades cristãs serem lugar privilegiado da socialização da fé, a eucaristia dominical, enquanto mistagogia ao Mistério de Cristo, deverá ser o centro da catequese. Tirar as consequências disso levaria a Igreja a rever, em profundidade, a configuração das comunidades locais e consequentemente dos ministérios.ABSTRACT: The process of catechetical renovation acquires each day a clearer consciousness that catechism should be the work of the entire ecclesial community. It is in the local Church that the Christian should learn to articulate ones own faith with words and gestures, as expression of a personal experience of God. The perseveranconfession of the Christian faith can only emerge from the recognition of Gods own voice in the figure of Jesus Christ transmitted by the Church. To recognize God in Jesus Christ means to find in him the full meaning not only of ones own life, but of the life of the whole world. For the Christian communities to be the privileged place of faith sharing, the Sunday Eucharist, while mystical expression of the Mystery of Christ, will have to be the center of the catechism. To obtain the consequences of this would bring the Church to review, indepthly, the configuration of the local communities and consequently the configuration of the ministries.
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Clarke, Annaley. "Sanctuary in Action." Children Australia 38, no. 3 (August 16, 2013): 95–99. http://dx.doi.org/10.1017/cha.2013.12.
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The Sanctuary Model (Sanctuary) is a trauma-informed model of care for human services. The model is made up of tools, norms and theoretical underpinnings that form the basis of building safety and promoting recovery from adversity within the context of communities. Sanctuary focuses on healing those who have experienced trauma, by being purposeful and deliberate about the well-being of the system as a whole, including the client, staff, the organisation and more broadly the community. Churches of Christ Care Pathways have been implementing this model within the Australian out-of-home care context including Foster and Kinship Care, Intensive Foster Care, Residential, Supported Independent Living and Intervention Services for the past three years. This article provides a brief description of components of the model, including the SELF model, Community Meetings, Safety Plans, Psycho-Educational Group Work, Self Care Plans, Red Flag Meetings and Team Meetings; detailing practice examples from its use within an Australian context. This article aims to make the link between the model and practice.
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Collins, Adela Yarbro. "Mark and His Readers: The Son of God among Greeks and Romans." Harvard Theological Review 93, no. 2 (April 2000): 85–100. http://dx.doi.org/10.1017/s0017816000016710.
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In his influential work,Kyrios Christos, Wilhelm Bousset confessed that he had vacillated and was still vacillating on the question of whether the creation of the title υἱòς θɛo⋯ (“Son of God”) as an epithet for Jesus ought to be attributed to the earliest community of his followers in Palestine. He tentatively took the position that the oldest community of followers of Jesus described him as the παῖς θɛo⋯ (“Servant of God”) in a messianic interpretation of the servant-poems of Second Isaiah. This epithet, he thought, was in considerable tension with the notion of Jesus as the Son of God, making it unlikely that both epithets originated in the same context. He argued that the statement of the divine voice in the scenes of baptism and transfiguration, “You are my Son,” is a tradition that circulated in the earliest community but that this address is a far cry from the title “Son of God.” He was thus inclined to conclude that this title originated “on Greek ground, in the Greek language.” He argued that the confession of Jesus as the Son of God by the Gentile centurion in Mark 15:39 cannot be understood as a recognition of Jesus as the Jewish messiah. Rather, “Son of God” was the formula chosen by the evangelist to express the identity of Jesus Christ for the faith of the Gentile Christian community.
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North, J. Lionel. "‘Good Wordes and Faire Speeches’ (Rom 16.18 AV): More Materials and a Pauline Pun." New Testament Studies 42, no. 4 (October 1996): 600–614. http://dx.doi.org/10.1017/s0028688500021445.
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In Rom 16.18 we have a unique word, alongside another word which is used by Paul in a unique way. That is challenge enough to any student of the language of the Greek NT. ‘Faire speeches’ is the AV's rendering of εὐλογία. Elsewhere in the NT, where it occurs 16 times, εὐλογία is always used in an approving sense, of the human praise of God or of the divine bounty for which praise is due. The word is found nine times in the Pauline corpus; a little earlier in this same letter, Paul had spoken about his certainty that he will visit Rome ‘in the fullness of the blessing (εὐλογία) of Christ’ (15.29 RSV). After that and the other Pauline and the non-Pauline usage, the use at 16.18 grates on the ear.1Its context shows that here εὐλογία is being used disparagingly, of men who flatter to deceive (ἐξαπατῶσιν) and work to mislead and divide the community. Today, we might call such men ‘smoothies’ who ‘turn on the charm’, ‘chat up’ the gullible, ‘talk up’ their policies and ‘sweet talk’ their way to success for their own selfish purposes.
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Hamerton-Kelly, R. G. "Sacred Violence and the Curse of the Law (Galatians 3.13): The Death of Christ as a Sacrificial Travesty." New Testament Studies 36, no. 1 (January 1990): 98–118. http://dx.doi.org/10.1017/s0028688500010882.
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The death of Christ has not been prominent in the significant recent debate about the centre of Paul's theology, between E. P. Sanders and H. Hübner. Sanders characterizes Paul's pattern of religion as a ‘participationist eschatology’ as compared to the ‘covenantal nomism’ of the contemporary Judaism. H. Hübner champions the centrality of ‘justification by faith’, over against a ‘mystical identification with the crucified and risen Christ’. The former comes from Luther, and the latter from Albert Schweitzer. Hübner says of Sanders' book that in several passages it sounds as if Schweitzerredivivuswere speaking. Sanders tends to make Paul's religion too intellectual — a change of world view, rather than a response to experience. Hübner does not take seriously enough the convincing evidence that Paul's problem with the Mosaic law was not the same as Luther's, namely that it promoted a ‘works righteousness’ which caused pride, but rather that in its social role as the guardian of the boundaries of the Jewish community, it excluded the Gentiles. Both, however, do not take the Cross seriously enough.
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Goroncy, Jason. "Ethnicity, Social Identity, and the Transposable Body of Christ." Mission Studies 34, no. 2 (May 2, 2017): 220–45. http://dx.doi.org/10.1163/15733831-12341503.
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This essay attends to the relationship between our ethnic, social, and cultural identities, and the creation of the new communal identity embodied in the Christian community. Drawing upon six New Testament texts – Ephesians 2:11–22; Galatians 3:27–28; 1 Corinthians 7:17–24 and 10:17; 1 Peter 2:9–11; and Revelation 21:24–26 – it is argued that the creation of a new and prime identity in Christ does not abrogate other creaturely identities, even as it calls for the removal of such as boundary markers. Catholicity, in other words, is intrinsically related to the most radical particularity, and demands an ongoing work of discernment and of judgement vis-à-vis the gospel itself. Those baptized into Christ are now to live in the reality of Christ who is both the boundary and center of their existence, a boundary which includes all humanity in its cultural, ethnic, gendered, social and historical particularities. 本文关注的是种族、社会及文化身份与具体化的基督教新群体身份的创造之间的关系。从新约里的六段经文里 – 弗2:11–22; 加3:27–28; 林前7:17–24; 10:17; 彼前2:9–11; 启21:24–26 – 本文辩称在基督里新造的身份，即使会抹去其存在的边界线，但并不废除其被造身份的特殊性。换句话说，大公教会本质上与最根本的个体性有关，需要透过福音本身作出持续不断的辨明与判断。那些在基督里受洗了的，现在活在他们存在的边界和中心，这边界包括了所有带着文化、种族、性别、社会及历史个体性的人类。 Este ensayo se ocupa de la relación entre nuestras identidades étnicas, sociales y culturales y la creación de una nueva identidad comunal encarnada en la comunidad cristiana. Basado en seis pasajes del Nuevo Testamento: Efesios 2: 11–22; Gálatas 3: 27–28; 1 Corintios 7: 17–24 y 10:17; 1 Pedro 2: 9–11 y Apocalipsis 21: 24–26 se argumenta que la creación de una identidad nueva y principal en Cristo no anula otras identidades del ser humano, aún cuando pide que se eliminen tales barreras. La catolicidad, en otras palabras, está intrínsecamente relacionada con la particularidad más radical, y exige un trabajo continuo de discernimiento y de juicio frente al evangelio mismo. Los bautizados en Cristo ahora deben vivir en la realidad de Cristo quien es a la vez el límite y el centro de sus existencias, un límite que incluye a toda la humanidad en sus particularidades culturales, étnicas, de género, sociales e históricas. This article is in English.
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Blier, Helen, and Graham Stanton. "Wide-awakeness in the World." Journal of Youth and Theology 17, no. 1 (June 27, 2018): 3–20. http://dx.doi.org/10.1163/24055093-01701001.
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Maxine Greene’s aesthetic pedagogy speaks to the sense of purposelessness felt by many young people today. Greene’s pedagogy cultivates the moral life defined as a sense of ‘wide-awakeness in the world’ through promoting the work of the imagination through engagement with the creative arts. Imagination creates community by being a precondition of empathy. Greene’s philosophy calls religious educators to create dialogic spaces of mutual concern. Theological engagement with Greene asks how the quest for meaning making is not simply a pedagogical version of sin. Charles Taylor’s analysis of authenticity identifies the ethical core in the pursuit of meaning-making. Greene’s challenge to Christian theology to give young people freedom in their spiritual choices is answered with David Bentley Hart’s notion of Christian persuasion as ‘the martyr’s gift’. Youth ministries pursue the kingdom vision of shalom in hope grounded in the resurrection of Christ.
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Park, Joon-Sik. "Hospitality as Context for Evangelism." Missiology: An International Review 30, no. 3 (July 2002): 385–95. http://dx.doi.org/10.1177/009182960203000307.
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This article views hospitality as integral to the gospel and thus as a primary context for evangelism. The practice of evangelism in hospitality reflects and follows God's welcoming of all in Christ, whose Incarnation was the Word become flesh and not simply speech. When the gospel is shared, the lives of the witness and the one invited to Christian faith are to be shared also. The author examines three essential elements for evangelism in the context of biblical hospitality: evangelism as a boundary-crossing event, the church as the witnessing and hospitable community, and evangelism in hospitality sustained by spirituality.
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Zielinski, Michael John. "The Building of the Christian Community, the Word of God for the Neighbourhood and the City." Actas de Arquitectura Religiosa Contemporánea 3 (October 2, 2015): 268–77. http://dx.doi.org/10.17979/aarc.2013.3.0.5079.
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The liturgical space cannot avoid testifying to the miracle of a Presence, and can only do so by its own means: through the evidence of structural masses, the combination of materials, textures, colours; the harmonious shape of forms; the fluid movement of light that covers it and, at the same time, is dominated by it. This activates a silent communication that stirs the soul through the senses, and that, by touching our spirit, helps us to live the experience of God, thereby making us like all those who, in all ages and places, have turned their eyes to heaven, have elevated prayers and built temples. I firmly believe that this natural vocation of liturgical architecture preserves its value intact even in the altered setting of the contemporary city, and that the church space should still strive to answer that need of the sacred that dwells in each of us. This does not mean shaping more or less bold prospects, intended to suggest a vague mysticism or induce an indefinite emotional suggestion, but it implies a conscious and deliberate inquiry into those architectural themes that for centuries have been able to give the place of worship traits clearly referable to the Person of Christ, to the theology of revelation, to the history of salvation.
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Faulconer, James E. "Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus." Religions 12, no. 6 (June 10, 2021): 431. http://dx.doi.org/10.3390/rel12060431.
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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.
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Zadorożny, Tadeusz. "Christian Duty to Bury the Dead and its Contemporary Challenges." Studia Nauk Teologicznych PAN, no. 15 (September 15, 2020): 233–48. http://dx.doi.org/10.31743/snt.6875.
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The custom of burying the dead is not merely commonly accepted by Christianity the way of disposal of the human body after the death. It is most deeply rooted and perfectly expressing Christian anthropology, revealed in the Holy Scriptures as a consequence of original sin, sign of hope in the Resurrection, and imitation of Christ, who was buried in the tomb. In Catholic view the burial is a corporal work of mercy, act of care for the dead and their loved ones. Gaining popularity the practice of cremation is accepted by the Church for the sake of hygiene, economy, or community. Human remains, also in the form of ashes, always must be buried or placed in the columbarium. Church does not allow the human body to be disposed via resomation or promession. Alternative forms of memorializing the deceased, though attractive esthetically and sentimentally, are not only outlandish in Christian culture, but also contrary to the Christian teaching on origins, nature, and destination of the human person.
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Cuellar De la Cruz, Yuri, and Stephen Robinson. "Answering the Call to Accessible Quality Health Care for All Using a New Model of Local Community Not-for-Profit Charity Clinics: A Return to Christ-Centered Care of the Past." Linacre Quarterly 84, no. 1 (February 2017): 44–56. http://dx.doi.org/10.1080/00243639.2016.1274631.
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This article uses studies and organizational trends to understand available solutions to the lack of quality health care access, especially for the poor and needy of local U.S. communities. The U.S. healthcare system seems to be moving toward the World Health Organization's recommendation for universal health coverage for healthcare sustainability. Healthcare trends and offered solutions are varied. Christian healthcare traditionally implements works of mercy guided by a Christian ethos embracing the teachings of human dignity, solidarity, the common good, and subsidiarity. Culture of Life Ministries is one of many new sustainable U.S. healthcare models which implements Christ-centered health care to meet the need of quality and accessible health care for the local community. Culture of Life Ministries employs a model of charity care through volunteerism. Volunteer workers not only improve but also transform the local healthcare system into a personal healing ministry of the highest quality for every person. Summary The lack of access to quality health care is a common problem in the U.S. despite various solutions offered through legislative and socioeconomic works: universal healthcare models, insurance models, and other business models. U.S. health care would be best transformed by returning to the implementation of a traditional system founded on the Christian principles of human dignity, solidarity, subsidiarity, and the common good. Culture of Life Ministries is an example of such a local ministry in Texas, which has found success in practically applying these Christ-centered, healthcare principles into an emerging not-for-profit, economically sustainable, healthcare model.
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Cunich, Peter. "The Syon Household at Denham, 1539–50." Studies in Church History 50 (2014): 174–87. http://dx.doi.org/10.1017/s0424208400001704.
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Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to describe the modus operandi of the monastic community St Augustine enjoined his monks to ‘obey your superior as you would a father’, and reminded an errant community of nuns that their superior had been ‘the mother not of your body but of your mind’. St Benedict wrote as ‘a father who loves you’, reminding his followers that God is ‘a loving father’ and urging them to show each other ‘the pure love of brothers’ while accepting the abbot as both the ‘father of the household’ and a ‘spiritual father’ who would provide for all their worldly and spiritual needs. David Rnowles therefore considered the medieval monastic conventus to be a ‘family’ in which a ‘simple family life’ was led by monks under the care of an ever-present superior who acted as a loving paterfamilias in governing the monastery; the monastery was ‘the home of a spiritual family whose life and work begin and end in the family circle’.
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East, Brad. "An undefensive presence: the mission and identity of the church in Kathryn Tanner and John Howard Yoder." Scottish Journal of Theology 68, no. 3 (July 7, 2015): 327–44. http://dx.doi.org/10.1017/s0036930615000137.
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AbstractThis article proposes looking to Kathryn Tanner and John Howard Yoder as resources for moving beyond a stalemate in recent ecclesiology which locates competing centres of gravity in either church or world. By contrast, Tanner and Yoder locate that centre outside of both church and world: in God, who ‘was in Christ, reconciling the world to himself . . . and entrusting to us the message of reconciliation’ (2 Cor 5:19). Accordingly, they articulate a vision of the church in the world whose posture is wholly, and constitutively, undefensive: a community free of the violence – actual, rhetorical or otherwise – produced by anxiety about securing its place vis-à-vis the wider society. Tanner envisages the church as a graced community of argument founded and sustained by God's cosmos-wide generosity in Christ, unconcerned with itself as such and instead intent on the world's good. In Yoder's case, his christological pacifism undergirds a church whose politics are Jesus' own, and which therefore seeks, forsaking all coercion, to embody God's eschatological peace in and for the world. These accounts share three theological moves in common. First is a Barthian priority of divine transcendence, whereby neither God, nor the gospel, nor the world is put in jeopardy by the church's fallibility (human or sinful). Second is a non-foundationalist commitment to social-historical process, to the particularities of context which constantly form (and reform) the church as a creature in time and space. Third is the generative root of all: the incarnation of God the Word. Insofar as the church is christocentric, it is by grace turned out to the world in commissioned blessing. The result is an account of the church as at once eccentric (its life hid with Christ in God) and firmly rooted in the messy realities of the here and now – realities just as present within the church as outside of it. To be sure, Tanner and Yoder are different theologians with different methods and ends; where Tanner perhaps lacks a sufficient theology of peoplehood, Yoder's ecclesiology verges at times on the heroic or ideal. Nevertheless, brought together in this way they make for productive partners in non-alarmist ecclesiology, freeing the church to fulfil its calling to serve and bless the world, even as it leaves its borders unsecured, because its faith abides not in itself but in God.
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MCKAY, DAVID. "ON SERVING GOD IN OUR GENERATION." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (October 22, 2018): 9–26. http://dx.doi.org/10.35285/ucc4.2.2018.art1.
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How are Christians to serve Christ at this point in history? We approach the question from the perspective of faith in a sovereign God, not in pessimism or defeatism. While activity is required, God’s chief concern is with being rather than doing. We ask first, “Who are we?” Identity is not self-generated but given by God. Christians are Christlike people— redeemed, indwelt by the Holy Spirit, loving, and holy. They are also a covenant community—united with the Triune God and with one another. We then ask, “What should we be doing?” After repenting of our failures, we are, according to our particular callings and contexts, sent to preach the Word, spread the gospel, engage with society, and endure persecution.
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Taylor, Sean, and Mikael Fernström. "Marbh Chrios." Leonardo 45, no. 2 (April 2012): 192–93. http://dx.doi.org/10.1162/leon_a_00305.
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Marbh Crhios (Dead Zone) is a multimedia artwork, part of the Lovely Weather Donegal Residencies Project, that reflects upon climate change in the context of a local community in Killybegs in County Donegal, Ireland. The work was based on scientific data about contested marine ‘dead zones’ that the authors represented with algorithmically generated music, sonifications and visualizations in a live performance in Mooney's Boatyard in Killybegs, involving three local ensembles.
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Walker, Graham B. "God joins us in death." Review & Expositor 118, no. 1 (February 2021): 42–53. http://dx.doi.org/10.1177/00346373211008850.
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Graham B. Walker introduces the slow violence of the environmental crisis as a flashpoint in the question for the doctrine of providence in general and the history of the Cross specifically. Where is God in all this? Two immediate positions are identified: the first position assumes that God is located high above the world of chaos in the valley below. God intervenes as God deems appropriate. Questions of inordinate suffering challenge this starting point. A second notion begins in the chaotic valley below and asks, where is God in all of this? E. Frank Tupper begins in this valley and describes “the God of love (who) always does the most God can do.” Tupper identifies the ecological crisis as a significant factor in the chaos of human history. Walker amplifies this concern by introducing ecologist Rob Nixon’s critique of the Western addiction to global consumption and Edward O. Wilson’s appeal for the religious community and the scientific community to work together for the love of the earth. Looking for theological responses that unite both science and faith with a love for God’s world, Walker dialogues with Ian McFarland and Sallie McFague. Although McFarland and McFague start from divergent theological positions, they arrive at a similar conclusion: the self-limitation of human acquisitive desire for the love of God’s world and God’s identification with the suffering creation of the world in the death of Christ.
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Rouw, Julian Frank. "Internalisasi Makna Kata “Di Bumi Seperti Di Surga” Dalam Matius 6:10c Dan Praktik Konkritnya." Integritas: Jurnal Teologi 1, no. 1 (June 27, 2019): 38–53. http://dx.doi.org/10.47628/ijt.v1i1.7.
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This article discusses the internalization of the meaning of the word "on earth as in heaven" in Matthew 6: 10c and its concrete practices. The author conducted a study of the text of Matthew 6: 10c and elaborated it with various relevant library sources. From the analysis of the text of Matthew 6: 10c, the church has a goal of bringing the message of Christ and the love of God, making it interesting and understandable, for all groups of people, especially those who are powerless and cannot voice their interests. The church also needs to be involved in the development of a society that is in accordance with God's will, so that it can bring shalom in the midst of society. Therefore, the church needs to be actively involved in contributing to building the community.