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Literatura académica sobre el tema "Contributions in doctrine of logos"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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Artículos de revistas sobre el tema "Contributions in doctrine of logos"

1

Hillar, Marian. "Philo’s Logos Doctrine". Dialogue and Universalism 21, n.º 4 (2011): 59–90. http://dx.doi.org/10.5840/du201121444.

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Price, R. M. ""Hellenization" and Logos Doctrine in Justin Martyr". Vigiliae Christianae 42, n.º 1 (1988): 18–23. http://dx.doi.org/10.1163/157007288x00291.

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Myszor, Wincenty. "The Incarnate Logos in Gnostic Theology". Roczniki Humanistyczne 66, n.º 3 SELECTED PAPERS IN ENGLISH (23 de octubre de 2019): 49–57. http://dx.doi.org/10.18290/rh.2018.66.3-4e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3. The popular version of Gnostic Christology in textbooks presents it as a Docetic Christology. The new texts by Christian Gnostics, uncovered in Nag Hammadi, prove that Gnostic Christology was first and foremost the Christology of the Church. It seems thus that Adolf Harnack’s term “the doctrine of two natures” describing the Gnostic approach is correct. The article quotes examples of Gnostic utterances from Tractatus Tripartitus of Nag Hammadi Codex I. Gnostic theology was close to Logos-centred Christology. The Gnostic statements also contain many other references to ecclesiastical theology. The author of Tractatus Tripartitus was clearly influenced by Church theology, but some ideas were later abandoned by the official doctrine of the Church.

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4

Muzairi, Muzairi y Novian Widiadharma. "The Doctrine of Logos Within Ibn ‘Arabi Mystical Philosophy". ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 18, n.º 2 (20 de mayo de 2018): 155. http://dx.doi.org/10.14421/esensia.v18i2.1478.

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There are no less than twenty-two terms which Ibn ‘Arabi uses to designate what one might call a Mohammedan Logos. References to these terms, with explanations, will be given later. The reason, why we find Ibn‘Arabi using such a large collection of terms for one thing, is twofold. In the first place, it is due to the fact that he derived his material from so many divergent sources, preserving, so far as possible, the terminology of each source. Here, e.g., he is using terms borrowed from Sufis, scholastic theologians, Neo-platonists, the Qur’an and so on. Secondly, his pantheism enables him to use the name of anything for the One Reality which is the ultimate ground of all things. The terms to below refer to different aspects of the One Reality which is now regarded as the Logos.[Tidak kurang dari sekitar 22 istilah yang digunakan oleh Ibn ‘Arabi untuk merujuk apa yang disebut sebagai “logos Muhammad”. Beberapa referensi bagi istilah tersebut dengan penjelasannya akan dijelaskan berikutnya. Terdapat dua alasan utama yang menjadikan Ibn ‘Araby menggunakan puluhan istilah untuk menyebut hal yang sama. Pertama, dikarenakan adanya fakta bahwa ia mengambil seluruh material dari berbagai macam sumber dan sebisa mungkin mempertahankan istilah dari masing-masing sumber. Dalam hal ini, ia meminjam istilah dari kelompok sufi, teolog skolastik, neo-platonis, al-Qur ’an dan yang lainnya. Kedua, panteisme-nya memungkinkan untuk memakai beragam nama sesuatu bagi satu realitas yang menjadi pusat dari segala sesuatu. Istilah-istilah yang begitu banyak merupakan aspek-aspek yang berbeda dari Realitas Yang Satu yang kini dipandang sebagai Logos.]

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5

Lashier, Jackson. "Irenaeus as Logos Theologian". Vigiliae Christianae 66, n.º 4 (2012): 341–61. http://dx.doi.org/10.1163/157007212x613401.

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Abstract Despite the prevalence of “Logos” as a christological title in his works, Irenaeus of Lyons has not been considered a Logos theologian due to an untenable presupposition that the Greek doctrine of the Logos has no place in the biblical thought of Irenaeus. The purpose of this article is to study Irenaeus’ use of “Logos” in explaining the nature and work of the Second Person, particularly in his pre-incarnational state. Furthermore, I read Irenaeus in conjunction with Justin’s Logos theology to demonstrate that Irenaeus alters the dominant understanding of Logos theology in the second century. In Irenaeus’ works, the title “Logos” functions to unite the Father and Son in one, equal divine nature, allowing the Son to work on behalf of the Father in creation as an agent of creation and revelation.

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6

Edwards, MJ. "Clement of Alexandria and His Doctrine of the Logos". Vigiliae Christianae 54, n.º 2 (2000): 159–77. http://dx.doi.org/10.1163/157007200x00026.

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7

Fédou, Michel. "La doctrine du Logos chez Justin : enjeux philosophiques et théologiques". Kentron, n.º 25 (31 de diciembre de 2009): 145–58. http://dx.doi.org/10.4000/kentron.1527.

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8

Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament". Numen 53, n.º 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.

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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.

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9

Baron, Arkadiusz. "Candidus, Marius Victorinus’ fictitious friend, and his doctrine of the “Logos”". Theological Research. The Journal of Systematic Theology 1 (1 de noviembre de 2013): 79. http://dx.doi.org/10.15633/thr.152.

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10

Prikhodko, Maksim. "Language and laughter in the treatise of Philo of Alexandria The worse attacks the better". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, n.º 2 (2021): 611–24. http://dx.doi.org/10.25205/1995-4328-2021-15-2-611-624.

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The present paper investigates the interaction between Logos and language in the treatise of Philo of Alexandria "The Worse attacks the Better". Language is regarded by Philo as the actualization of thought in its articulated expression, as the initial moment of creativity. The source of such action is the divine Logos, but the development of thought in the word happens in two opposite directions: one leads to joy, while the other, to suffering. The starting point of this separation is the initial orientation (love) of the mind to God or to self. In the first case, the mind in the act of utterance (expression) overcomes its own isolation. It comes into contact with the divine Logos and achieves joy. The crucial moment of this "leaving the brackets" of self individual thinking towards the light of the divine Logos is laughter. In another case, when the mind does not link words with their source, false creativity is produced, leading to suffering. Аpplying the concept of laughter to the doctrine of Logos and language, Philo reconciles the ideal plan of conceiving truth and its interpretation with the real functioning of the human mind and speech.

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Tesis sobre el tema "Contributions in doctrine of logos"

1

Larkin, Lee Allen. "A study of the proposed origins of the Johannine Logos doctrine". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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2

Andrade, Levy Daniel de. "L'abus de l'ordre juridique arbitral : contributions de la doctrine de l'abus de droit à l'arbitrage international". Thesis, Paris 2, 2013. http://www.theses.fr/2013PA020007.

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L’essor théorique de l’arbitrage international observé dans les dernières décennies n’a pas toujours été accompagné par le développement d’instruments d’application de ses représentations conceptuelles. L’idée d’un ordre juridique arbitral détaché des ordres étatiques est défendue dans un souci de systématisation théorique du problème plutôt que de résolution pratique du litige entre les parties. En même temps, la justice choisit de s’intéresser plutôt à la solution de l’ordre qu’à celle de l’équité. Nous proposons alors d’examiner les principales distorsions résultant de l’intervention étatique dans l’arbitrage international à partir de cette perspective, soit-elles relatives à la convention (comme les mesures provisoires et référés étatiques ou les contestations de la clause compromissoire), soit-elles relatives à la sentence, spécialement autour de l’exequatur des sentences annulées. Nous présentons la litispendance, les anti-suit injunctions, la res judicata et les tentatives de dialogue entre les différents fors comme des instruments aptes au contrôle de ses déviances, lesquels sont encore trop limités par un raisonnement d’application généralisant, déductif et amoral, fondé sur la méthode du droit international privé, qui n’a plus sa place dans l’arbitrage international. Face à ces distorsions, nous proposons alors la doctrine de l’abus de droit pour permettre un retour vers l’intérêt des parties dans l’arbitrage international. Sans négliger l’importance du « droit », correspondant aux représentations théoriques de l’arbitrage international, cette notion peut néanmoins en saisir les « abus ». La doctrine de l’abus apporte alors une conception matérielle, flexible et finaliste aux mécanismes de contrôle de l’arbitrage international. On ne parlera alors plus de distorsions de l’ordre juridique arbitral, mais d’abus de l’ordre juridique arbitral
The academic success of international arbitration in the last decades has not always been followed by the consequent development of concrete instrument for its practical applications. The concept of an arbitral legal order detached from national legal systems is defended by doctrine not so much as an useful instrument for practical case resolution, but firstly as a problem of raising a logic and coherent legal scheme. We propose to analyze the main distortions caused by the conflict between this theoretical perspective of an autonomous legal order and the practical matters involved in the pragmatic courts intervention in international arbitration, either relating to the arbitral convention (provisional measures, violation of the arbitration clause) or to the arbitral award, specifically regarding the problem of recognizing annulled awards. We present lis pendens, anti-suit injunctions, res judicata and the efforts of dialogue between jurisdictions judging the sentence regularity as the main instruments contributing to a dialogue, and thus, as instruments to control its possible distortions. However, those mechanisms are deployed through a reasoning that is still too generic, amoral and based in principles of private international law, in a state-centered perspective that cannot serve the international arbitration scheme today. From this finding, we suggest the abuse of rights doctrine as a group of different objectives and subjective standards allowing implementing those mechanisms to control international arbitration in a much more appropriate way, considering its autonomous and material characteristics, embodied in the doctrinal pursuit of an arbitral legal order. This doctrine brings a more flexible, material and finalistic perspective to the international arbitration instruments, approaching the parties interests and leaving a purely conflictual method which is not anymore appropriate in this field. There will be not anymore only distortions of an arbitral legal order, but abuses of that same arbitral legal order

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3

Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla". Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.

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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.

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4

Sanders, Matthew Lee. "Subordinate but equal : the intra-Trinitarian subordination of the Son to the Father in the theologies of P. T. Forsyth and Jürgen Moltmann". Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1440.

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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.

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5

Baichwal, J. S. (Jennifer Suneeta). "Reinhold Niebuhr, sin and contextuality : a re-evaluation of the feminist critique". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23323.

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This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.
The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.
My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)

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6

Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth". Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.

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The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.

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7

Scott, Shawn A. "A study in transitions : Wesley's soteriology". Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60096.

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The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

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8

Kriel, Petrus Johannes. "Van Calvyn na Zwingli : die vraagstuk van die kindernagmaal in die Nederduitse Gereformeerde Kerk (Afrikaans)". Diss., University of Pretoria, 2004. http://hdl.handle.net/2263/30347.

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Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church.
Dissertation (MA (Theology))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

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9

Duby, Steven J. "Divine simplicity : a dogmatic account". Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.

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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.

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"從莫特曼的三一神論去探討如何牧養臨終病人: 相互同在的牧養". 2012. http://library.cuhk.edu.hk/record=b5896933.

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邵倩文.
"2012年5月".
"2012 nian 5 yue".
Thesis (M.Div.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 50-54).
Abstract in Chinese and English.
Shao Qianwen.
摘要 --- p.i
ABSTRACT --- p.ii
目錄 --- p.iv
Chapter 第一章： --- 引言 --- p.1
Chapter 1.1. --- 現代化社會下的臨終者的處境 --- p.1
Chapter 1.1.1. --- 醫療化的死亡´ؤ´ؤ非人性化、割裂化之的治療 --- p.3
Chapter 1.1.2. --- 在社會上隔離臨終者 --- p.3
Chapter 1.1.3. --- 視「死亡與臨終」爲禁忌，爲羞恥´ة爲失敗 --- p.4
Chapter 1.1.4. --- 小結 --- p.4
Chapter 1.2. --- 「死亡意識」運動興起 --- p.5
Chapter 1.3 --- 教會、牧者在現今的社會中如何回應臨終者的處境 --- p.7
Chapter 1.3.1. --- 基督教會放棄與「否認死亡」文化抵抗´ة間接隔離臨終者 --- p.7
Chapter 1.3.2. --- 「牧養關懷」探索以基督的身份、角色去回應臨終者處境 --- p.9
Chapter 1.4. --- 本文硏究目的 --- p.10
Chapter 1.5. --- 本文硏究方法 --- p.11
Chapter 第二章： --- 臨終者及臨終關懷者個人處境 --- p.13
Chapter 2.1. --- 臨終者自身的需要´ؤ´ؤ靈性層面 --- p.13
Chapter 2.1.1. --- 臨終病者的靈性觀及靈性需要 --- p.13
Chapter 2.1.2. --- 臨終病者期望怎樣的醫護人員能關顧他們的靈性需要 --- p.16
Chapter 2.2. --- 臨終關懷者的狀況´ؤ´ؤ提供靈性護理層面 --- p.18
Chapter 2.3. --- 臨終關懷者的給予關懷上的阻礙 --- p.20
Chapter 2.3.1. --- 不同的崗位，不同的功能´ؤ´ؤ牧關工作者的同在要求 --- p.20
Chapter 2.3.2. --- 牧關工作者「同在」的無助感、孤單感及耗盡感 --- p.21
Chapter 2.3.3. --- 減輕牧關工作者的耗盡感及無助感的矛盾 --- p.22
Chapter 2.4. --- 小結 --- p.24
Chapter 第三章： --- 莫特曼的十架三一神論 --- p.25
Chapter 3.1 --- 莫特曼十架的三一神論建構的進路 --- p.25
Chapter 3.1.1. --- 從經驗苦難的生平，而引發的神學思維 --- p.25
Chapter 3.1.2. --- 以回應社會處境´ة而引發三一論構思的演變進程 --- p.27
Chapter 3.2. --- 莫特曼三一論的特色 --- p.28
Chapter 3.2.1. --- 莫特曼面對當下處境三一論說的扭曲 --- p.29
Chapter 3.2.2. --- 以上帝的歷史的向度，對抗上帝爲「最高的實體」 --- p.31
Chapter 3.2.3. --- 以內在三一´ة對抗上帝爲「絶對主體」 --- p.33
Chapter 3.3. --- 小結 --- p.38
Chapter 第四章： --- 莫特曼的三一論與牧養臨終者 --- p.40
Chapter 4.1. --- 三一神論´ة提供牧養臨終者的原則 --- p.40
Chapter 4.2. --- 從三一神論，去定義牧關工作者的身份與位置 --- p.42
Chapter 4.3. --- 十架三一論，爲牧養臨終者的過程提供指引 --- p.44
Chapter 4.4. --- 小結 --- p.47
Chapter 第五章： --- 總結´ؤ´ؤ莫特曼的三一思維的進路限制與展望 --- p.48
Chapter 第六章： --- 參考書目 --- p.50
Chapter 6.1. --- 英文參考書目 --- p.50
Chapter 6.2. --- 中文參考書目 --- p.53

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Libros sobre el tema "Contributions in doctrine of logos"

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Schulthess, Peter. Am Ende Vernunft, Vernunft am Ende?: Die Frage nach dem logos bei Platon und Wittgenstein. Sankt Augustin: Academia, 1993.

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Sebeok, Thomas A. Contributions to the doctrine of signs. Lanham, MD: University Press of America, 1985.

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Lohmann, Johannes. Mousikë et logos: Contributions à la philosophie et à théorie musicale grecques. Mauvezin: Trans-Europ-Repress, 1989.

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Schiappa, Edward. Protagoras and logos: A study in Greek philosophy and rhetoric. Columbia: University of South Carolina Press, 1991.

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Schiappa, Edward. Protagoras and logos: A study in Greek philosophy and rhetoric. Columbia: University of South Carolina Press, 1991.

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Schwartz, Stephen P. Nietzsche's doctrine of the will to power. Cuxhaven: Traude Junghans Verlag, 1998.

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Benedict. Volk und Haus Gottes in Augustins Lehre von der Kirche. St. Ottilien: EOS Verlag, 1992.

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Patinella, Valeria. Razionalità e irrazionalità nella dialettica di Platone. Palermo: Ila Palma, 1995.

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Segundo, Juan Luis. El infierno: Un diálogo con Karl Rahner. Montevideo, Uruguay: Ediciones Trilce, 1998.

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Was ist Offenbarung?: Analyse und Diskussion der Konzepte von Karl Barth und Karl Rahner. Marburg: Tectum, 2003.

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Capítulos de libros sobre el tema "Contributions in doctrine of logos"

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Schmid, Holger. "Logos and the Essence of Technology". En Contributions to Phenomenology, 207–23. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01707-5_12.

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Cristin, Renato. "The Foundation as Fire and as Logos". En Contributions to Phenomenology, 17–32. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9032-7_2.

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Lau, Kwok-Ying y Thomas Nenon. "Introduction: Phenomenological Aesthetics as Logos of the Sensible". En Contributions to Phenomenology, 1–8. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30866-7_1.

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Hamrick, William S. "Maurice Merleau-Ponty: “Ethics”as an Ambiguous, Embodied Logos". En Contributions to Phenomenology, 289–310. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9924-5_15.

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Miraglia, Roberto. "Giovanni Piana and the Doctrine of Experience". En Contributions to Phenomenology, 149–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25397-4_11.

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Alloa, Emmanuel. "How Much Logos Is There in Aisthesis? Aristotle’s Phenomenology of Perception". En Contributions to Phenomenology, 175–88. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30866-7_12.

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Holenstein, Elmar. "Aisthesis and Logos – One or Two? Two Kindred Poems by Qianlong Di and Goethe". En Contributions to Phenomenology, 59–85. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30866-7_5.

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Gaburro, Giuseppe. "The Social Doctrine of the Church and the Personalistic Approach to Economics". En Contributions to Economics, 101–5. Heidelberg: Physica-Verlag HD, 1997. http://dx.doi.org/10.1007/978-3-642-46998-5_8.

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De Santis, Daniele. "The Doctrine of Ideality and the A Priori in the Logical Investigations". En Contributions to Phenomenology, 61–108. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69528-6_5.

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"PHILO'S LOGOS DOCTRINE". En Jews in the Hellenistic World, 103–43. Cambridge University Press, 1989. http://dx.doi.org/10.1017/cbo9780511621482.005.

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Actas de conferencias sobre el tema "Contributions in doctrine of logos"

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Demidova, Elena N. "Logos-Paedagogus Doctrine By Clement Of Alexandria In Ancient Logosophical Tradition". En PCSF 2019 - 9th PCSF Professional Сulture of the Specialist of the Future. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.57.

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Andreieva, Oleksandra. "QUALITATIVE SECONDARY DATA ANALYSIS AS A MEANS OF SYSTEMATIZATION AND UNIFICATION OF THE LEGAL DOCTRINE". En THEORETICAL AND PRACTICAL ASPECTS OF MODERN SCIENTIFIC RESEARCH. European Scientific Platform, 2021. http://dx.doi.org/10.36074/logos-30.04.2021.v1.19.

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Arruda, Amilton, Celso Hartkopf y Rodrigo Balestra. "City branding: strategic planning and communication image in the management of contemporary cities." En Systems & Design: Beyond Processes and Thinking. Valencia: Universitat Politècnica València, 2016. http://dx.doi.org/10.4995/ifdp.2016.3288.

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Over the past decade, one can observe a steady growth in the use of terms such as Place Branding, Nation Branding, Destination Branding and City Branding. Both in academic research and in the practical applications in large cities management and urban spaces, this new paradigm takes shape and, along with it, the need for definitions and concepts, methods and methodologies and the establishment of technical and theoretical standards. This approach was born in the Marketing field, specifically in what was called Place Marketing. In this context the Branding stood out as a development tool solutions to the need for differentiation, generation of solid images and the establishment of symbols and identity signs, in order to leverage economic benefits for countries, cities and regions. In a way, fulfilling, in the first instance, a similar role to the branding of products and services. But it was specifically in Branding corporations that were found the biggest matches to adapt this knowledge to management positions. Ashworth & Kavaratzis (2010) highlight the fact that both present multidisciplinary roots, a multiple number of strategic actors (stakeholders), high degree of intangibility and complexity of social responsibility, the multiplicity of identities and the long-term development needs are strong examples their similarities. The development and management of corporate identities, here expanded to the Branding corporations, it is a prolific field of Design. It great names of the area said their careers and built great legacy. The time of greater proficiency in the area were the 50s and 60s, dominated by modernist thought, and, coincidentally or not, exactly the time that focused efforts to assert the identity of the designer as a professional (STOLARSKI, 2006) . Nationally stand out names like Alexandre Wollner, Ruben Martins, the duo Carlos Cauduro and Ludovico Martino and Aloisio Magalhaes. In contrast, in the literature produced in the marketing field, often the role of design in this context is reduced to merely promotional measures, such as creating logos or advertising campaigns. In other words, defined as a work of low complexity and low social prägnanz. This approach comes at odds with contemporary theories of design, such as MetaDesign, Design Thinking and Design Collaborative, in which are presented motodológicos models of high relevance for the identification, analysis and solution of complex problems involving multiple elements and agents. The proposed article aims to survey the state of the art City Branding / Place Branding focused on publications produced in the disciplinary field of design. The literature review will grant that, before the above presented context, is analyzed as designers and researchers design face the contributions that the field can offer to the practice and theory of Branding places. Finally, Article yearns assess whether the pre-established hypothesis that there are possible and fruitful connections between contemporary theories of design and the City Branding, is being addressed in articles and publications area.DOI: http://dx.doi.org/10.4995/IFDP.2016.3288

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