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Artigos de revistas sobre o tema "Justification (Christian theology) Sin"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 18 de fevereiro de 2022

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1

Nickel, Justin. "The Justified Body: Hauerwas, Luther and the Christian Life." Studies in Christian Ethics 31, no. 1 (2017): 65–78. http://dx.doi.org/10.1177/0953946817737928.

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Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his

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Mak, Dick. "PENGIMPUTASIAN KEBENARAN KRISTUS: AJARAN ALKITAB ATAU PENALARAN DOGMATIS." Phronesis: Jurnal Teologi dan Misi 3, no. 1 (2021): 62–76. http://dx.doi.org/10.47457/phr.v3i1.124.

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Discussions about the meaning of imputation play an important role in the spirtuality of believers. This research attempts to show the meaning of justification in the Christians life of believers as imputation of Christ's truth. The Lord Jesus did not sin at all in his life. So, the truth refers to right behavior or life, not to status. This research examines how the development of thought in the modern age has made significant contributions to Christianity. This view stems from a new approach to Paul's theology, called The New Perspective on Paul. This research shows how faith is a means of i

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Ker, Ian. "John Henry Newman sermons 1824–1843, II: Sermons on biblical history, sin and justification, the Christian way of life, and biblical theology. By Vincent Ferrer Blehl sj. Pp. xx + 472. Oxford: Clarendon Press, 1993. £50. 0 19 920401 2." Journal of Ecclesiastical History 46, no. 2 (1995): 372. http://dx.doi.org/10.1017/s002204690001188x.

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Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.

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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadl

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Beker, J. C. "Paul's Theology: Consistent or Inconsistent?" New Testament Studies 34, no. 3 (1988): 364–77. http://dx.doi.org/10.1017/s0028688500020154.

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. Recent discussions of Paul's theology have reached a virtual consensus that Paul is not a dogmatic theologian, but rather an interpreter of the gospel. In this light we would expect that the tendencies of the history of Christian thought to discover a dogmatic ‘Mitte’, from which all other elements of his thought can be deduced, would have ceased. And yet the immense dogmatic pressure of the Christian tradition still persists: with their search for ‘die Mitte’ of Paul's thought which they locate in justification by faith and/or in the righteousness of God, both Barth and Käsemann show that t

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Smythe, Shannon Nicole. "A Hermeneutical Approach against Whiteness." Journal of Reformed Theology 13, no. 3-4 (2019): 199–214. http://dx.doi.org/10.1163/15697312-01303008.

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Abstract This article provides a constructive reading of Barth’s interpretation of Romans 2 in the Römerbrief in conversation with his treatment of the sinful human attempt to construct a worldview in opposition to the saving activity of Jesus in Church Dogmatics IV/3. I argue that dialectical theology provides Western Christianity with a hermeneutical approach against whiteness grounded in a Reformational theology of justification by faith alone. In this way, dialectical theology is a resource for constructing Christian identity free of whiteness as well as for carving out new space for a dec

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West, M. Genevieve. "Sin and Salvation: Marita Bonner’s Early Explorations of Christian Theology." Religion & Literature 52, no. 1 (2019): 77–100. http://dx.doi.org/10.1353/rel.2019.0066.

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Mjaaland, Marius Timmann. "Sovereignty and Submission: Luther’s Political Theology and the Violence of Christian Metaphysics." Studies in Christian Ethics 31, no. 4 (2018): 435–51. http://dx.doi.org/10.1177/0953946818792629.

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The classical controversy between Carl Schmitt and Eric Peterson goes directly to the heart of the matter: What is ‘political theology’ about? Is it a descriptive or normative endeavour, oriented towards history or political influence on contemporary issues? This article explores these questions with reference to Protestant theology, in particular the writings of Martin Luther. Protestant theology has often emphasised the basic difference between the spiritual and political spheres, but I question the validity of this distinction with respect to Luther’s theology. When Luther enters the politi

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Johnson, Eric L. "Sin, Weakness, and Psychopathology." Journal of Psychology and Theology 15, no. 3 (1987): 218–25. http://dx.doi.org/10.1177/009164718701500305.

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This article is concerned with distinguishing the peculiar characteristics of the biblical themes of sin and weakness. In the Bible, and in Christian theology, sin is considered to be a power not created by God but by the sinner. Consequently, sin is something for which the sinner is held responsible. Contrariwise, weakness is a given limitation upon a normal or natural human ability or condition and therefore preeminently not something for which we are held responsible. Moral fault is that unique condition which is a combination of both sin and weakness and which partakes of both sets of char

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Vibe, Klaus. "The Cultural Capital of this World and Paul’s Theology of New Creation: Paul’s Gospel and Greek Paideia." European Journal of Theology 28, no. 2 (2020): 99–109. http://dx.doi.org/10.5117/ejt2019.2.002.vibe.

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ZusammenfassungPaulus erläutert niemals seine Ansicht über das griechische Konzept von paideia. Gleichwohl vertritt die jüngere Forschung nicht nur die Auffassung, dass die Vorstellung des griechischen paideia eine vorrangige Stellung in der griechisch-römischen Welt hatte, sondern zeichnet auch Paulus als Fürsprecher einer besonderen Art von christlicher paideia. Dies wirft Fragen zur Art der Beziehung zwischen dem Evangelium des Paulus und paideia auf. Die gegenwärtige Forschung stellt auch heraus, dass es einen Konflikt zwischen den Wertvorstellungen von paideia und jenen der Evangeliumsbot

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Lee, Jong–Tae. "Living Extra Se : Martin Luther’s Doctrine of Justification as Theology of Christian Life." Korean Journal of Christian Studies 105 (July 31, 2017): 227–45. http://dx.doi.org/10.18708/kjcs.2017.07.105.1.227.

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Mostert, Christiaan. "Catholicity of the Church and the Universality of Theology." Pacifica: Australasian Theological Studies 16, no. 2 (2003): 123–36. http://dx.doi.org/10.1177/1030570x0301600201.

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The issue addressed in this essay is that of the Christian character or identity of Christian theology. Its “arguing partner” is that range of theological endeavours in which the particular context of a theological production is accentuated at the cost of under-valuing its necessary correlate, its Christian or “catholic” character. The essay offers a justification for a concern about “orthodoxy” - though not as an alternative to “orthopraxis” - for it still matters in all theology that God be spoken of rightly, which is to say faithfully. Christian theology should therefore not abandon its con

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Moore, Andrew. "Should Christians do Natural Theology?" Scottish Journal of Theology 63, no. 2 (2010): 127–45. http://dx.doi.org/10.1017/s0036930610000013.

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AbstractNatural theology is enjoying something of a resurgence at present but this article seeks to question its place in Christian philosophy and theology. Antecedent natural theology accepts that it is necessary for Christian beliefs to be rationally warranted. Romans 1:18ff. is often cited in favour of natural theology. However, examination of this text shows that Paul argues here on the basis of a prior revelation. Not only does he not endorse natural theology but what he does say implies that arguments for a God's existence are not likely to lead to the God revealed in Jesus Christ. Such

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Ferdek, Bogdan. "The Declaration on the Doctrine of Justifi cation — 20 Years Later." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 97–110. http://dx.doi.org/10.14746/pst.2020.36.06.

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The Joint Declaration on Justification is the greatest achievement in the Catholic-Lutheran theological dialogue. In connection with the 20th anniversary of the signing of the Joint Declaration, the critical points of this document will be recalled. However, the document deserves much more than a reminder: its reception should continue. The lack of reception of the Joint Declaration would be a step backwards for Lutherans and Catholics on their way from conflict to community. Therefore, this paper will indicate the selected attempts of the reception of the Declaration. A threat to the Declarat

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Crysdale, Cynthia S. W. "Heritage And Discovery: A Framework for Moral Theology." Theological Studies 63, no. 3 (2002): 559–78. http://dx.doi.org/10.1177/004056390206300306.

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[In an effort to clarify foundational categories for moral theology, the author explores several polarities that have often been woven into discussions of moral formation. The first issue she addresses concerns the roles of socialization and autonomy, tradition and innovation, “heritage” and “discovery” in moral development. These principles of change are seen to be complementary rather than contradictory. She then engages the question of the distortion of development through sin, exploring the dialectic of authenticity and inauthenticity. Finally, she applies these categories and relations to

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Jońca, Maciej. "Recenzja monografii Piotra Alexandrowicza Kanonistyczne uzasadnienie swobody umów w zachodniej tradycji prawnej. Poznań: Wydawnictwo Naukowe UAM, 2020, stron 333." Krakowskie Studia z Historii Państwa i Prawa 14, no. 2 (2021): 268–70. http://dx.doi.org/10.4467/20844131ks.21.018.13526.

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Review of Piotr Alexandrowicz’s Book Canonistic Justification of Freedom of Contract in the Western Legal Tradition. Poznań: Wydawnictwo Naukowe UAM, 2020,333 Pages The inspiring monograph of Piotr Alexandrowicz entitled “Canonistic Justification of Freedom of Contract in the Western Legal Tradition” clearly shows that the true creators of freedom of contract were not ancient Roman jurists or emperors, but medieval canonists. Based on Christian moral theology, they built the unique doctrine of obligations without which it is quite difficult to imagine contemporary legal transactions. Their tho

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Carl, William J. "The Decalogue in Liturgy, Preaching, and Life." Interpretation: A Journal of Bible and Theology 43, no. 3 (1989): 267–81. http://dx.doi.org/10.1177/002096438904300305.

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To live the complete Christian life through the cycle of conviction of sin, repentance, justification, sanctification, obedience, and hope is to experience the Decalogue in its fullness through Christ in the worship, preaching, and spiritual and moral witness in the community of believers and in the world.

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Pankov, G. D. "Theological-legal concept of redemption in the mirror of Orthodox-theological criticism at the end of XIX - early XX centuries." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 128–36. http://dx.doi.org/10.32420/2003.27-28.1471.

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Theology can be considered a specific culture of self-expression, self-determination and self-justification of certain denominations. Christianity defines itself as the "religion of atonement" or the "religion of the Cross", as evidenced by the words of the apostle Paul: "We preach the crucified Christ." The idea of redemption is a central idea without which it is impossible to understand the Christian tradition. Therefore, for theology, conceptualizing the idea of atonement means directing intellectual efforts to identify and justify the essential side of Christianity. For academic religi

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Pardell, Noah. "Reinhold Niebuhr and Christian Realism, A Theology of Avarice." Constellations 9, no. 1 (2018): 34–42. http://dx.doi.org/10.29173/cons29344.

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This paper takes a historical approach to describing theologian Reinhold Niebuhr’s concept of Christian Realism, and its consequences for political thought in America. In the aftermath of World War I many people in America, especially Protestant clergy, became disillusioned with the idea of political intervention, focussing on domestic rather than international disputes. However, as National Socialism gained a foothold in Germany, culminating in the Second World War, the Protestant theology of Social Gospel Liberalism that gained popularity in the 1920’s would not suffice for explaining the co

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Norris, Kristopher. "Toxic Masculinity and the Quest for Ecclesial Legitimation." Journal of the Society of Christian Ethics 39, no. 2 (2019): 319–38. http://dx.doi.org/10.5840/jsce2019102111.

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This essay analyzes masculinity as an ecclesial strategy for maintaining cultural and political power. It begins by examining the masculine theology promoted by the German Christian Movement that gave religious justification for Nazism’s violence against those who did not conform to their masculine norms. Drawing on conceptions of ‘legitimation crisis’ and masculinities studies, it argues that the masculine theology of the German Christians, predicated on a desire for social and political relevancy, shares a similar logic with current American evangelical masculinity. In conclusion, it turns t

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Bryan, Lindsay. "Periculum animarum: Bishops, Gender, and Scandal." Florilegium 19, no. 1 (2002): 49–74. http://dx.doi.org/10.3138/flor.19.003.

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Scandal was defined in the medieval church as the sin of causing another's fall by providing a bad example in word or deed. The theology of scandal was developed particularly by Peter the Chanter (d1197) and his early thirteenth-century followers Robert Courson, Stephen Langten, and Thomas of Chobham, and it was crystallized by Thomas Aquinas into the doctrine which survives in the Catholic Church today. Scandal was a sin against charity, since it endangered the souls of others, and most thirteenth-century writers on the subject agreed that it could be a mortal sin, depending on the kind of si

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Kim, Junghyung. "Toward a Theology of Cosmic Hope: From Theo-anthropology to Theo-cosmology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 4 (2018): 518–30. http://dx.doi.org/10.1515/nzsth-2018-0031.

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Summary This article seeks to lay a more solid foundation for the contemporary paradigm shift in the Christian theological thinking – that is, from theo-anthropology to theo-cosmology. In the new paradigm cosmic hope for the completion of the trinitarian project of creation, instead of human redemption from sin and death, comes to the fore as the most comprehensive horizon of Christian thinking. For this purpose the author reconstructs the underlying logic of the biblical faith in a narrative form from creation to eschatology.

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Randazzo, Christy. "Liberal Quaker Reconciliation Theology: A Constructive Approach." Brill Research Perspectives in Quaker Studies 2, no. 4 (2020): 1–2. http://dx.doi.org/10.1163/2542498x-12340012.

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Abstract This work brings the fields of Christian theologies of atonement and reconciliation and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. It focuses on these areas: the sin of human division and exclusion; atonement and reunification of humans and God as a response to sin; a

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Hsu, Danny. "Contextualising ‘Sin’ in Chinese Culture: A Historian's Perspective." Studies in World Christianity 22, no. 2 (2016): 105–24. http://dx.doi.org/10.3366/swc.2016.0145.

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Is the Christian teaching on sin a ‘stumbling block’ to Chinese accepting Christianity? This paper critiques the notion that Chinese have difficulty comprehending ‘sin’ because of the culture's long-standing belief in the humanistic potential for self-perfection without any reference to the divine. This view of Chinese culture has been too narrow and does not account for the fact that Chinese religious traditions have always had at their disposal a wide variety of resources to comprehend the Christian concept of sin. Incorporating a history-of-practice perspective can contribute to a more prod

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Dobrzeniecki, Marek, and Derek King. "The Theology of Hiddenness: J. L. Schellenberg, Divine Hiddenness, and the Role of Theology." Roczniki Filozoficzne 69, no. 3 (2021): 105–22. http://dx.doi.org/10.18290/rf21693-7.

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The paper explores Pascal’s idea according to which the teachings of the Church assume the hiddenness of God, and, hence, there is nothing surprising in the fact of the occurrence of nonresistant nonbelief. In order to show it the paper invokes the doctrines of the Incarnation, the Church as the Body of Christ, and the Original Sin. The first one indicates that there could be greater than nonbelief obstacle in forming interpersonal bonds with God, namely the ontological chasm between him and human persons. The assumption of the human nature by the Son of God could be seen as a cure for this pr

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Mudyiwa, Mischeck. "SUPER ROMA AS A NEW RELIGIOUS MOVEMENT IN ZIMBABWE." Oral History Journal of South Africa 3, no. 2 (2016): 1–20. http://dx.doi.org/10.25159/2309-5792/17.

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Ever Â sinceÂ the Â publication Â of Â Shako's Â (2006) Â pioneering Â study Â on Â Super Roma, Â the movement has become a subject of serious sustained research at the University of Zimbabwe. This present article explores and examines the impact of Super Roma theology on traditional Christian theology and practice. It specifically investigates the extent to which Super Roma theology contradicts, corrects or clarifies traditional Christian theology and practice. The main argument developed in this article is that, whilst it may be true that Super Roma theology may have something new to offer t

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Nimmo, Paul T. "Schleiermacher on Justification: A Departure From the Reformation?" Scottish Journal of Theology 66, no. 1 (2013): 50–73. http://dx.doi.org/10.1017/s0036930612000257.

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AbstractIn his 1923–4 lectures on the theology of Friedrich Schleiermacher, Karl Barth offered a strikingly negative verdict on Schleiermacher's doctrine of justification, lamenting that it was radically discontinuous with the theology of the Reformation. The core purpose of this article is to assess this verdict in detail. The introduction presents in outline Barth's criticism of Schleiermacher's doctrine of justification from these lectures. The first section of the article provides a summary of the doctrine of justification as it is found in Schleiermacher's mature work, The Christian Faith

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Block, Elizabeth Sweeny. "Moral Intuition, Social Sin, and Moral Vision: Attending to the Unconscious Dimensions of Morality and Igniting the Moral Imagination." Religions 12, no. 5 (2021): 292. http://dx.doi.org/10.3390/rel12050292.

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This paper argues that the unconscious dimensions of the moral life—for example, moral vision, moral imagination, and distorted consciousness—are some of the most urgent provinces of moral theology today. Historically, moral theology was concerned with moral quandaries and observable actions, and moral agents were understood to be rational, deliberate, self-aware decision makers. Cultures of sin, such as racism and sexual violence, require that moral theologians reconceive of moral agency. Confronting these unconscious dimensions of the moral life requires integrating research in disciplines s

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Anderson, Trevor. "C. S. Lewis and Penal Substitution: A Problem Case for New Calvinist Theology." Evangelical Quarterly 88, no. 4 (2017): 285–304. http://dx.doi.org/10.1163/27725472-08804001.

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I examine the general goodwill that the New Calvinist movement feels toward C. S. Lewis, and identify what I see as an anomaly in it. I argue that New Calvinists have good reason, based on their theology, to reject C. S. Lewis as an evangelical Christian on account of his doctrine of the atonement, and that their justification for not doing so is unsatisfactory. I engage the work of John Piper and Douglas Wilson as representatives of the movement, and show that in attempting to justify Lewis they misrepresent his beliefs. However, I then argue that they are nevertheless right in their insight

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Vroom, Hendrik. "Sin and Decent Society: A Few Untimely Thoughts." International Journal of Public Theology 1, no. 3 (2007): 471–88. http://dx.doi.org/10.1163/156973207x231734.

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AbstractThis article discusses the brokenness of the world and roots of human wrongdoing. It argues that the acknowledgement of sin is a precondition for a humane society of compassion and solidarity. The ambiguity of laws is discussed: laws are necessary, but at the same time they lead us to think that we can improve ourselves. This way of thinking entails that, like the world, we can perfect ourselves. This article explores the consequences of wrong perceptions of human beings, brokenness and sin for individuals and society and points to the contribution that Christian public theology can ma

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SÖDING, THOMAS. "Verheißung und Erfüllung im Lichte paulinischer Theologie." New Testament Studies 47, no. 2 (2001): 146–70. http://dx.doi.org/10.1017/s002868850100011x.

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Paul is the first author of the NT who stresses the central biblical-theological theme of ‘promise and fulfilment’. He is doing so as apostle of the righteousness of God: the One God remains true to Himself as the ‘God of hope’ (Rom 15.13); sending His son to save the world of sinners He says his ‘Yes’ to all He has given in His grace to His people (2 Cor. 1.20), and He creates the eschatological act of redemption which is radically new in opening the Kingdom of God (Rom 14.17). In the horizon of his theology of justification, Paul discovers what God has promised to Abraham; in the horizon of

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Redman, Roland R. "H. R. Mackintosh's Contribution to Christology and Soteriology in the Twentieth Century." Scottish Journal of Theology 41, no. 4 (1988): 517–34. http://dx.doi.org/10.1017/s0036930600031781.

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Hugh Ross Mackintosh (1870–1936) was Professor of Systematic Theology at New College, Edinburgh, for 32 years until his sudden death on 8th June 1936. Regarded as one of the foremost theologians of his day, he was awarded honorary degrees from Oxford and Marburg, and left profound impressions on the countless students from Scotland and around the world who came to hear his lectures. Mackintosh was a formidable scholar; it was said that he had read every important theological book published in Britain and Germany, and he skilfully translated Ritschl's Justification and Reconciliation and Schlei

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Nisly, L. Lamar. "Apophatic Theology and Twentieth-Century Novels." Religion and the Arts 22, no. 3 (2018): 316–33. http://dx.doi.org/10.1163/15685292-02203003.

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Abstract Drawing on apophatic theology, this essay argues that some twentieth-century texts invite an apophatic approach by revealing the limits of language and hinting at some understanding of God, without doing so directly. First, Leif Enger’s Peace Like a River shows a divine encounter but, in the process, underscores the limits of language to describe this experience. Second, in a sort of parallel to negative theology, Walker Percy’s Lancelot points readers toward God by having Lancelot descend into sin and evil, an affirmation of God through negation. Finally, in Joseph Heller’s Catch-22,

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Hegstad, Harald. "Arne Redse: ‘Justification by Grace Alone’ Facing Confucian Self-Cultivation: The Christian Doctrine of Justification Contextualized to New Confucianism. Studies in Systematic Theology 18." Teologisk tidsskrift 7, no. 01 (2018): 86–88. http://dx.doi.org/10.18261/issn.1893-0271-2018-01-07.

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Redman, Robert R. "Participatio Christi: H. R. Mackintosh's theology of the unio mystica." Scottish Journal of Theology 49, no. 2 (1996): 201–22. http://dx.doi.org/10.1017/s0036930600046834.

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The concept of unio mystica stands out of the more distinctive aspects of H.R. Mackintosh's theological work. Generally regarded as one of the leading English-speaking theologians of the first third of this century, Mackintosh and his innovative insights have since fallen into comparative neglect. Interestingly, the concept of the unio mystica seldom appeared as a theme on its own, apart from his programmatic article ‘The Unio Mystica as a Theological Conception’ (1909). Rather it served as a leitmotif which recurred at important points in his christology and soteriology. This essay will surve

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Dearborn, Kerry. "The crucified Christ as the motherly God: the theology of Julian of Norwich." Scottish Journal of Theology 55, no. 3 (2002): 283–302. http://dx.doi.org/10.1017/s0036930602000327.

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Is there valid justification for affirming the motherliness of God while holding fast to the cross and to the Judeo-Christian heritage? Some feminists view the God of Abraham and Jesus as so closely linked with patriarchy and abuse that they reject this God as hopelessly male. Other theologians adhere to an exclusive emphasis on God as Father, and regard motherly appellations of God as distortions of biblical faith. Can the crucifixion and the atonement be seen in terms that are affirming of that which is female, yet remain grounded in the biblical texts and traditions? This article focuses on

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Russell, Jesse. "The Rudeness and Reverence of Geoffrey Hill’s Mariology." Literature and Theology 34, no. 2 (2019): 150–65. http://dx.doi.org/10.1093/litthe/frz039.

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Abstract Due to his seemingly reactionary politics and theology, the recently deceased English lyricist Geoffrey Hill has courted controversy throughout his life. However, while Hill’s work is replete with qualified nostalgia for premodern British history, and he does treat a number of Christian themes in his work, the great British poet defies easy categorisation. Moreover, drawing from the theology of Simone Weil, Rowan Williams, and others, Hill’s work is saturated with a profound awareness of the fallen state of human nature. One of the most profound tropes Hill uses as a representative of

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KILCREASE, JACK. "The Bridal-Mystical Motif in Bernard of Clairvaux and Martin Luther." Journal of Ecclesiastical History 65, no. 2 (2014): 263–79. http://dx.doi.org/10.1017/s0022046912003624.

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This article discusses Martin Luther's appropriation of the tradition of bridal-mysticism, and contrasts it with that of Bernard of Clairvaux. According to Bernard, through the power of divine grace, the human person and God both come to find each other objects of mutual desire. By contrast, Luther, inFreedom of a Christian(1520), uses the bridal motif to describe the divine-human relationship as one of promise and trust. In this, the Reformer both appropriates and significantly reinterprets the bridal-mystical motif in accordance with the claims of his newly-minted Reformation theology of jus

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EHRLICH, DROR. "Some further reflections regarding the Talbott–Crisp debate on the Augustinian concept of everlasting punishment." Religious Studies 47, no. 1 (2010): 23–40. http://dx.doi.org/10.1017/s0034412510000089.

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AbstractThis article consists of a critical discussion of the debate between Thomas Talbott and Oliver Crisp on the philosophical justification for the traditional Augustinian concept of everlasting punishment in hell. First, I outline the debate, describing Talbott's challenges to the Augustinian retributivist understanding of everlasting punishment and Crisp's responses to them. Next, I analyse their main points of disagreement, indicating the strengths and weaknesses of their arguments. Finally, I present conclusions arising from analysis of the debate in the framework of Christian theology

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Hart, T. A. "Sinlessness and Moral Responsibility: A Problem in Christology." Scottish Journal of Theology 48, no. 1 (1995): 37–54. http://dx.doi.org/10.1017/s0036930600037285.

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Our concern in this paper will be with the traditional Christian claim that Jesus of Nazareth was ‘tempted in all respects as we are, yet without sin.’ (Heb.4:15) In its dogmatic, as opposed to its biblical, version, this claim can be identified in two distinct forms. First there is what we may denote the weaker form, in which it is claimed simply that in actual fact Jesus committed no sin: and second there is the stronger form according to which he was actually and in principle quite incapable of committing sin. Put differently, in terms of the distinctions of scholastic theology, we may eith

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Kwon, Youngju. "Baptism or Gospel of Grace?: Romans 6 Revisited." Expository Times 128, no. 5 (2016): 222–30. http://dx.doi.org/10.1177/0014524616666709.

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Romans 6 has been a difficult chapter owing to a number of dialectical elements: being and doing, theology and ethics, indicative and imperative, divine and human agency, and ‘already’ and ‘not yet’. Despite some previous attempts to view this chapter as presenting the theology of baptism, this article argues that Paul’s primary concern in this chapter is to explain the fundamentals of the gospel of grace and their implications for Christian life. The proper understanding of the gospel of grace includes: that everyone belongs to one of the two domains of authority (either under the domain of l

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Hobson, Theo. "The policing of signs: Sacramentalism and authority in Rowan Williams' theology." Scottish Journal of Theology 61, no. 4 (2008): 381–95. http://dx.doi.org/10.1017/s0036930608004158.

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AbstractThis article reflects on Rowan Williams' postmodern approach to sacramentalism and ecclesiology, tracing it through various books and articles. Partly under the influence of the Roman Catholic reception of Wittgenstein, he expounds the centrality of the Eucharist in cultural-linguistic and semiotic terms. Through this central ritual the church signifies the Kingdom of God in a uniquely strong sense of ‘signifies’. He foregrounds a dramatic model: the worshipping community performs the new humanity, it is remade through this unique form of ‘community theatre’. Its guardianship of the ul

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den Boer, William. "“Cum delectu”: Jacob Arminius’s (1559–1609) Praise for and Critique of Calvin and His Theology." Church History and Religious Culture 91, no. 1-2 (2011): 73–86. http://dx.doi.org/10.1163/187124111x557773.

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The Reformed pastor and professor Jacobus Arminius (1559–1609) is remembered as an anti-Calvinistic theologian whose views were in conflict with the very essence of the Reformation. The question concerning Arminius’s relation to the Reformation and to Calvin has occupied many already, and remains complex. This article illustrates that Arminius had great respect particularly for Calvin’s exegetical prowess, and was in agreement with the most important parts of his theology. However, Arminius shows significant divergence from Calvin’s view on God’s relationship to evil and sin because of its con

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Tilley, Terrence W. "Religious Pluralism as a Problem for ‘Practical’ Religious Epistemology." Religious Studies 30, no. 2 (1994): 161–69. http://dx.doi.org/10.1017/s0034412500001451.

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After being dismissed for decades in philosophical theology, experiential arguments for the justification of religious belief, including belief in God, have again come to centre stage. One of the most thorough of these is William Alston's recent study, Perceiving God. Alston's purpose is to show that it is rational for someone to participate in what he calls Christian Mystical Practice (CMP) because CMP ‘is a socially established doxastic practice that is not demonstrably unreliable or otherwise disqualified for rational acceptance’ and to hold beliefs which that participation reliably generat

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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.

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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a the

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Shrier, Paul, and Cahleen Shrier. "Wesley's Sanctification Narrative: A Tool for Understanding the Holy Spirit's Work in a More Physical Soul." Pneuma 31, no. 2 (2009): 225–41. http://dx.doi.org/10.1163/027209609x12470371387804.

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AbstractRapid advances in neuroscience during the past fifteen years require Christians to rethink traditional understandings of the human soul, sin, salvation, and sanctification. John Wesley's understanding of means of grace and his theology of the Holy Spirit provide tools to integrate our understanding of the soul and sanctification with current neuroscience. First, a new, more physical, Christian understanding of the soul is suggested. Then Wesley's theology of sanctification through acts of mercy is explained and related to current concepts of empathy. The relationship between empathy an

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Georges, Jayson. "From Shame to Honor: A Theological Reading of Romans for Honor-Shame Contexts." Missiology: An International Review 38, no. 3 (2010): 295–307. http://dx.doi.org/10.1177/009182961003800305.

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Honor and shame are pivotal cultural values for most non-Western Christians and yet are widely neglected in Christian theology. This article interprets Paul's epistle to the Romans, long interpreted according to Western individualistic concerns, according to the cultural notions of honor and shame to reformulate traditional theological categories. Theologizing from Romans in light of honor and shame reveals God as the honorable Creator and Covenanter, sin as shame and dishonor, salvation as honor and glory in Christ, and ethics as adopting God's code of honor. In closing, this article presents

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Sanneh, Lamin. "God and Mammon." Mission Studies 14, no. 1 (1997): 242–47. http://dx.doi.org/10.1163/157338397x00158.

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AbstractThe modem market economy, maintains Lamin Sanneh in his Forum Paper, has shifted the emphasis in economy from the idea of the sustainable "household" (economy in its etymological meaning) to the accumulation and exchange of goods and services for profit. Market efficiency has taken primacy over human solidarity and personal dignity, and is thus in conflict with the fundamental Christian world view. Theology needs to level a critique at such economic strategies, particularly because the proponents of such strategies often appeal to biblical and gospel principles for justification. But,

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Siregar, Christian. "Menyoal Jenis Kelamin Allah dalam Perspektif Teologi Feminis: Menuju Teologi yang Lebih Berkeadilan terhadap Perempuan." Humaniora 6, no. 4 (2015): 433. http://dx.doi.org/10.21512/humaniora.v6i4.3372.

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Gender inequality is often regarded as a divine creation (everything comes from God, or commonly known, already by nature). This is where the Christian theology actually gets a touchstone. Because theology should be a critical reflection religion on factual issues faced by the public, so that it should talk not only about the concept of invicible God, but also that metaphysical translated into social issues—particularly women's issues. At that point, theology of woman is a theology which explores the feminine aspects of God for the sake of gender equality. This study attempted to trace the the

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Song, Yong Sup. "Christian Ethical Analysis of the L.A. Riots in 1992: The Media and Institutional Racism." Religions 11, no. 7 (2020): 344. http://dx.doi.org/10.3390/rel11070344.

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This essay utilizes Reinhold Niebuhr’s theology of the universality of sin to analyze institutional racism, using the 1992 Los Angeles riots as a case study. Contrary to the conventional interpretation of the riots as a conflict between African Americans and Korean Americans, the pervasive institutional racism of the mainstream media of that era spread the riots into multiracial conflicts, which explains Niebuhr’s thinking regarding the universality of sin. Furthermore, the sensationalism of the media that fueled the massive violence deprived African Americans of the moral dynamic for social t

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