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1
Nistor, Petronela Polixenia. „A Brief Introduction into Scriptural Grounding of Contemporary Social Work“. Logos Universality Mentality Education Novelty: Social Sciences 13, Nr. 1 (15.04.2024): 50–62. http://dx.doi.org/10.18662/lumenss/13.1/101.
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Social work, as a model of welfare practice in contemporary society, is based on the mutual aid principle of those in need or in a situation of vulnerability. Its historical foundations can be identified from the ancient writings, including the Holy Scripture of the Old and New Testaments. This paper brings to the attention of the students from the Faculty of Orthodox Theology, the Social Work specialization, but also of those concerned with a deep social-theological knowledge, the perspective of a theoretical analysis, but also that of a good practice model for contemporary social work based on the examples existing in Holy Scripture. Also, the focus is on developing, through study, professional skills that provide for the projection and elaboration of a discourse based on sacred texts (verbal and written exposure), but also the correct statement of the doctrine of the Church and the means transmitted by it for the perfecting of the person and of the world in the context of a constantly changing society. Thus, through this comprehensive analysis, the paper highlights the relevance and sustainable impact of the teachings and practices of social work in the Old and New Testaments on contemporary issues solvable through social justice, christian love, solidarity and community responsibility.
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Zgraja, Brunon. „Arka Noego obrazem Kościoła w "Enarrationes in psalmos" św. Augustyna“. Vox Patrum 65 (15.07.2016): 761–81. http://dx.doi.org/10.31743/vp.3533.
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St. Augustine is regarded as master of the an allegorical interpretation of the Holy Scriptures. It consists in drawing out from the biblical text the deepest meaning. Using such kind of interpretation, he tried in one of his greatest exegetical works – Enarrationes in Psalmos, to explain for his faithful the mystery of the Church by means of a number of motives from the parables, biblical topographic and cosmic subjects, as well as from many biblical events and personages, interpreted in an allegorical spirit. So, in this article an effort has been made to show only some ideas of Augustine’s ecclesiological reflections that look as fruit of his allegorical interpretation of Noah’s Arc and the happenings related to it. The carried out analyses show that the figure of Noah’s Arc and the happenings related to it, served the bishop of Hippona to present the Church as a community composed of all nations of the world which are being incorporated in its organism after a previous conversion and receiving baptism as a result of proclamation the Gospel which should perform a priority role in the saving service of the Church. In Augustine’s opinion, the Church should be the place of proclamation the Truth, the teaching of which in the Church should be characterized by absolute fidelity to the Christian doctrine. What’s more, the Church is a community of saint and sinful people. It unceasingly undertakes strenuous efforts of moral cleaning, striving thereby for a growing moral perfection. That community is also characterized by awareness of a shared responsibility for the salvation of others, as well as by a conviction of the value of testifying to the holiness of life and the need of proclaiming the Word of God. These constitute an essential factor which mobilizes to a growing fidelity in fulfilling the will of God expressed in the commandments, and to undertaking a strenuous effort to proclaim the Gospel. The carried out analyses also allow to ascertain that the moral renewal undertaken by the members of the Church, should take place in accordance with the recommendations of Christ, and their progress in acquiring moral perfection does not remain without influence on perceiving the institution of the Church. Also obdurate sinners are members of the Church, those who, in spite of the words of encouragement addressed to them that they might start a way of fidelity to God, they put off the final decision of conversion, resigning in this way from the possibility of salvation, offered to them by God. The Church shown by means of an arc, is a Church unceasingly persecuted because it does not give consent to moral violations by the sinners, having a tolerating attitude toward them, in hope of their conversion. To Augustine’s vision of the Church belongs also his faithful safeguard of the Christian morality, as well as his fidelity in the service of proclaiming the Gospel. Both flow from the conviction of impossibility of one’s salvation outside the Church.
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Ford, Coleman M. „‘A Pure Dwelling Place for the Holy Spirit’: John Wesley’s Reception of the Homilies of Macarius“. Expository Times 130, Nr. 4 (09.07.2018): 157–66. http://dx.doi.org/10.1177/0014524618787342.
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The focus of this essay is on how, and to what extent, John Wesley’s doctrine of Christian perfection was influenced by his readings of the late fourth-century monastic preacher, Macarius Symeon. In this essay, I argue that Wesley focuses too narrowly upon Macarius’s language of Christian perfection to the neglect of his broader theological reflection. In doing so, Wesley sets out to paint upon a doctrinal canvas using fourth-century paint, yet neglects some of the necessary hues and tones. Wesley’s doctrine of Christian perfection evolved throughout his life, though his reliance upon Macarius is well noted in his writings. The difference, however, between the 18th-century revival preacher and the fourth century Egyptian monk is a greater recognition of earthly struggle and sin in this present life. While Macarius uses perfection language, his notion of the Christian life provided a much more grounded reality of sin and fallen human nature, contrary to Wesley’s rendering with his doctrinal formulation.
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Ford, Coleman M. „‘He Who Consoles Us Should Console You’: The Spirituality of the Word in Select Letters of Augustine of Hippo“. Evangelical Quarterly 89, Nr. 3 (26.04.2018): 240–57. http://dx.doi.org/10.1163/27725472-08903004.
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This essay explores Augustine’s spirituality of Scripture in select epistolary exchanges. It argues that Augustine’s use of Scripture in the following epistolary exchanges was meant for building up faith, hope, and love in order to help his recipients faithfully pursue the Christian life in the present day, and prepare for eternity to come. Both in the Scripture’s transformative power and its ability to shape and define one’s life, Augustine presents a multi-faceted view of spirituality centered on Scripture. This essay begins by calling attention to Augustine’s theology of Scripture. This summary leads to an assessment of Augustine’s view of Scripture as the vehicle for prayer. Augustine also provides a perspective on the humble nature of Scripture, which informs his spirituality. Additionally, the spirituality of Scripture in Augustine relates directly to Christian doctrine. In sum, for Augustine, a spirituality centered on Scripture is the only sound basis for the Christian life.
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Johnson, Nathan C. „Living, Active, Elusive“. Journal of Reformed Theology 12, Nr. 2 (08.08.2018): 83–102. http://dx.doi.org/10.1163/15697312-01202008.
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AbstractAlthough the doctrine of scripture is central to systematic theology, one aspect of Christian scripture is rarely engaged, namely, the ongoing presence of textual variants. And although the reconstruction of the earliest form of Christian scripture is the primary object of textual criticism, text critics have rarely given a theological rationale for their discipline. Across the disciplinary divide, this essay attempts a rapprochement. For systematic theology, the essay underscores the challenges of the variable, fluid text that is Christian scripture. For textual criticism, it calls attention to two useful theological concepts and retrieves the bivalent reading strategies of two premodern scholars, Origen and Augustine, who artfully blended theology and nascent textual criticism.
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Reynaldi, Christian. „Kitab Suci, Gereja, dan Otoritas: Harmonisasi Doktrin Kecukupan Alkitab dengan Sejarah Gereja“. Veritas : Jurnal Teologi dan Pelayanan 18, Nr. 1 (02.10.2019): 1–13. http://dx.doi.org/10.36421/veritas.v18i1.318.
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Alkitab sebagai Firman Allah merupakan sebuah kredo yang tak terbantahkan di dalam kekristenan. Salah satu implikasi dari keyakinan tersebut adalah munculnya doktrin kecukupan Alkitab. Alkitab dinyatakan cukup untuk mengajarkan manusia menuju kepada keselamatan dan ketaatan yang penuh kepada Allah. Namun bagaimanakah kecukupan Alkitab ini didefinisikan dan diberikan batasan, sebab nampaknya tidak mungkin berteologi tanpa alat bantu apapun. Salah satu alat bantu berteologi yang menarik perhatian penulis adalah tradisi gereja sebab seringkali dipertentangkan antara tradisi dan doktrin kecukupan Alkitab. Akan tetapi benarkah keduanya harus dipertentangkan? Tulisan ini menjawab pertanyaan harmonisasi doktrin kecukupan Alkitab dengan tradisi gereja. Penulis berargumentasi bahwa doktrin kecukupan Alkitab tidak pernah meniadakan tradisi gereja. Tradisi gereja yang mutlak harus dipakai di dalam berteologi secara Kristen adalah Rule of Faith, sebagai rangkuman dari iman kristiani yang sudah ada sejak gereja mula-mula. Tradisi gereja lainnya perlu dievaluasi terlebih dahulu penggunaannya di dalam berteologi.
Kata kunci: kecukupan Alkitab, sola scriptura, tradisi, Rule of Faith, harmonisasi
English: Scripture as the Word of God is an undeniable creed in christianity. One of many implication from this believe is the doctrine of the sufficiency of scripture. Scripture deemed sufficient enough to teach man toward salvation and full obedience unto God. Nevertheless how sufficiency of scripture is defined and confined, because it seems impossible to theologize without any supplements. One of those supplements that interest me is church tradition because people tend to contrast church tradition and doctrine of the sufficiency of scripture. However, shall two of them be contrasted? This writings will answer harmonization between doctrine of sufficiency of scripture and church tradition. I argue that doctrine of sufficiency of scripture never nulify church tradition. The absolute church tradition that use in theologizing as a christian is Rule of Faith, as a summary of christian faith since early church. Another church traditions need to be evaluated whenever they are used in theologizing.
Keywords: sufficiency of scripture, sola scriptura, tradition, Rule of Faith, harmonization
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Kim, Min-Seok. „Wesleyan Soteriology: Implications in the Doctrine of Christian Perfection“. Korean Journal of Christian Studies 115 (31.01.2020): 265–94. http://dx.doi.org/10.18708/kjcs.2020.01.115.1.265.
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Briggs, Richard S. „The Christian Hermeneutics of Cranmer’s Homilies“. Journal of Anglican Studies 15, Nr. 2 (28.06.2017): 167–87. http://dx.doi.org/10.1017/s1740355317000109.
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AbstractThis article explores some of the hermeneutical resources of the two official books of homilies, authorized to be preached in the BCP communion service. The historical contexts and successive editions of the books are explained, and a focused reading is offered of the key texts relevant to the interpretation of Scripture. Some consideration is given to other related texts that highlight Cranmer’s hermeneutical approach. It is suggested that Cranmer’s use of Scripture is not in practice the approach he commends in the first homily, but is driven by concerns with attaining the ‘right’ doctrine of justification. A key issue is the interplay between readerly character, deferral to wise readers, and the pressure of the text against particular traditions. It is argued that the Books of Homilies here offer rich material for reflection upon the nature of Christian hermeneutics in one particular ecclesial tradition, and indicate an Anglican approach to Scripture that has much to offer.
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Angelici, Ruben. „‘The love that pierces the heart’: a critical analysis of the concept of sanctification in the writings of St Anselm of Canterbury“. Scottish Journal of Theology 72, Nr. 1 (Februar 2019): 64–81. http://dx.doi.org/10.1017/s0036930618000698.
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AbstractContemporary analyses of Anselm's objective description of Christ's atonement have often resulted in a trend of interpretation that tends to ignore the relevance of this model to a development and understanding of a western doctrine of Christian sanctification. Through the examination of some overlooked insights offered inCur Deus homoand their integration with other spiritual writings in Anselm's corpus, the present article attempts to redirect current scholarship towards a more holistic engagement with Anselm's doctrine of atonement, out of which an original doctrine of Christian perfection can be outlined.
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Beker, J. Christiaan. „The Authority of Scripture: Normative or Incidental?“ Theology Today 49, Nr. 3 (Oktober 1992): 376–82. http://dx.doi.org/10.1177/004057369204900309.
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“When we reflect on the road we have traveled since the Reformation, it becomes abundantly evident how unclear, uncertain, and ambiguous we have become about the authority of Scripture, the written Word of God, which we confess to be the normative source of Christian life and doctrine. … Can we in our time simply regress to the tradition of the sixteenth century in our view of Scripture?”
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Nemes, Steven. „Claritas Scripturae, Theological Epistemology, and the Phenomenology of Christian Faith“. Journal of Analytic Theology 7 (19.12.2019): 199–218. http://dx.doi.org/10.12978/jat.2019-7.181913130418.
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The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology.
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Arnold, Jonathan. „New directions in music and theology“. Theology 126, Nr. 1 (Januar 2023): 36–44. http://dx.doi.org/10.1177/0040571x221146276.
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This short article surveys one small but important debate taking place in Christian music theology regarding the arts and divine revelation. Jeremy Begbie’s theology through the arts allows for music’s revelatory testimony within the context of Scripture, doctrine and Christian history. David Brown and Gavin Hopps’ notion of the extravagance of music argues for music’s ability to break down doctrinal and scriptural limitations, where being open to the divine mystery through spiritual musical experience can replace the need for religious revelation through Scripture or the Church. I conclude that both camps start with theological concepts that shape the outcome of their arguments.
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Presley, Stephen O. „Loftier Doctrine: The use of Scripture in Justin Martyr’S Second Apology“. Perichoresis 12, Nr. 2 (01.10.2014): 185–200. http://dx.doi.org/10.2478/perc-2014-0011.
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Abstract Over the past century many scholars have questioned integrity and composition of Justin Martyr’s Second Apology. One frequent criticism is that Justin quotes from a variety of sources in Greco- Roman philosophy, but never once quotes scripture. As a result scholars assume that the Second Apology reveals Justin’s real indebtedness to philosophy that diverges from his broader theological and scriptural concerns expressed in his other works. This article challenges these notions by arguing that scripture is essential Justin’s Second Apology and that the lack of any extended quotations of scripture is no basis to disparage his theological perspective. Careful analysis of Justin’s Second Apology demonstrates that he regularly appeals to the authority of scripture and provides numerous echoes and allusions to scriptural passages. Furthermore, in terms of his theological framework, these echoes and allusions are actually more important than mere quotations. They demonstrate that Justin does not simply quote scripture, but absorbs the scriptural content and applies it to particular theological debates and particular issues of Christian practice.
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Craig, William Lane. „Inspiration and the Freewill Defense Revisited“. Evangelical Quarterly: An International Review of Bible and Theology 73, Nr. 4 (12.09.2001): 327–40. http://dx.doi.org/10.1163/27725472-07304004.
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The Christian Church has traditionally held that the inspiration of Holy Scripture is verbal, plenary, and confluent. But such an affirmation may seem to be incoherent. For if Scripture is the product of both divine and human free agency, then it seems impossible that God should have sufficient control of the various authors of Scripture so as to produce a Word that is verbally and plenarily his. A Molinist theory of divine middle knowledge can help us to break this deadlock and craft a doctrine of inspiration that is both orthodox and coherent.
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Ramelli, Ilaria. „Christian Soteriology and Christian Platonism: Origen, Gregory of Nyssa, and the Biblical and Philosophical Basis of the Doctrine of Apokatastasis“. Vigiliae Christianae 61, Nr. 3 (2007): 313–56. http://dx.doi.org/10.1163/157007207x186051.
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AbstractPaul's statement that God will be all in all and other NT and OT passages are taken by Origen and by Gregory of Nyssa as the scriptural basis of their eschatological doctrine of apokatastasis and eventual universal salvation. At the same time, their doctrine rests (1) on philosophical arguments mainly deriving from Platonism (Gregory's De anima et resurrectione is deeply influenced by Platonism both in form and in content, and so is Origen, although both are Christians first and Platonists second), and (2) on the allegorical exegesis of Scripture, another heritage of Hellenistic culture: Origen was very well acquainted with the Stoic and Platonic allegorical interpretations of Greek myths.
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Meijering, E. P. „Vroege christenen en de antieke wijsbegeerte“. Theologia Reformata 61, Nr. 4 (01.12.2018): 317–24. http://dx.doi.org/10.21827/5be58d0785ea4.
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Early Christian theologians judged pagan philosophy from a position of superiority: they had God’s truth as revealed in Scripture. The pagans possessed a partial knowledge of the truth. Christian theologians were the least negative about Plato’s philosophy. They rejected his doctrine of pre-existence of the soul and of creation from chaotic matter, but welcomed his doctrines of life of the soul after death and of the good Creator. The Platonic view on time and eternity influenced their doctrine of the Trinity. Christian theologians argued that even as Israel took gold and silver vessels with them when they left Egypt, so they were justified in using pagan philosophy to the glory of God.
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Efird, David, und David Worsley. „Editorial: Beatific Vision“. TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, Nr. 2 (22.12.2018): 1–2. http://dx.doi.org/10.14428/thl.v2i2.16603.
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‘Blessed are the pure in heart, for they will see God’ (Matthew 5.8; NRSV), so says Christ at the beginning of his greatest sermon, the Sermon on the Mount. But just what it is to be pure in heart and what it is to see God, he never explains. Following this beatitude, Christian writers in Scripture, and in the subsequent Christian tradition, have developed the doctrine of the beatific vision, according to which a person who is completely sanctified (is pure in heart) has immediate knowledge of God (sees him). While this doctrine has exerted considerable influence on the Christian tradition, it has received scant philosophical attention. In this issue, we begin to sketch what a philosophy of the beatific vision would look like.
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Work, Telford. „Annunciation As Election“. Scottish Journal of Theology 54, Nr. 3 (August 2001): 285–307. http://dx.doi.org/10.1017/s0036930600051619.
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In his review of the historical tradition, James McClendon concludes that ‘the doctrine of election or predestination in Scripture viewed as a whole seems fully to warrant none of the paths ecclesiastical doctrine has so far taken’. He finds some hopeful signs, particularly in his own Radical Reformation tradition. Yet his redrawn contours of the doctrine rarely appeal to the tradition so far. ‘The old associations of the doctrine die so hard that (in my judgment) this part of Christian teaching is of litde present service. We do well to emphasize the rule of God in every effective way, while exercising great reserve with regard to this Augustinian deposit’.
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Bender, Kimlyn J. „Christ, creation and the drama of redemption: ‘The play's the thing . . .’“. Scottish Journal of Theology 62, Nr. 2 (Mai 2009): 149–74. http://dx.doi.org/10.1017/s0036930609004670.
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AbstractThe Christian doctrine of creation is predicated upon two convictions: the transcendence of God and the creative activity of God in the world. While recent studies have shown the compatibility of these two seemingly conflicting convictions, the grounding for them has received less attention. This paper argues that a proper Christian understanding of these convictions and their relationship is dependent upon seeing their basis in christology and trinitarian doctrine. It thus traces the close relationship between Christ and creation and that between creation and redemption in scripture, the patristic period and their more recent retrieval in Schleiermacher and Barth, comparing such conceptions to pagan and neo-pagan alternatives for understanding the God–world relation.
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Brown, Robert G. „The Bible after Evangelicalism: Ideas for a Liberal Doctrine of Scripture“. Modern Believing 61, Nr. 4 (01.10.2020): 335–43. http://dx.doi.org/10.3828/mb.2020.21.
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The aim of this essay is to present several ideas for a liberal doctrine of scripture, i.e. a written statement which specifies the nature, authority, and function of the Christian Bible that is not grounded upon the belief that it was given by God through divine inspiration. These ideas are categorised into three areas which I think any doctrine of scripture should address: the nature of the Bible, the authority of the Bible, and the functions of the Bible in the Church. I argue i) that the Bible is a collection of humanly authored books, ii) that these books are authoritative in Christianity primarily in the sense that they are the principal historical witnesses to Jesus Christ, and iii) that the Bible can function in the Church as a classic, as historical evidence and as a theological prompt.
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Zatwardnicki, Sławomir. „The Rule of Faith, the Scripture and Tradition: A Voice in the Discussion on the Doctrine of the Holy Scripture“. Collectanea Theologica 93, Nr. 3 (28.08.2023): 51–87. http://dx.doi.org/10.21697/ct.2023.93.3.03.
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The article is a voice in the discussion on the doctrine of Scripture, that is, the theological reflection on the nature, attributes and mission of Scripture. The text shows the close link between the regula fidei and Scripture and, at the same time, the impossibility of identifying the rule of faith with the biblical canon. The rule of faith has played a role in establishing the Christian canon and throughout the Church’s time serves to protect the message of Scripture. The content expressed in the rule of faith is not derived from hidden Tradition, and Tradition has become the internal principle of the New Testament and the regula fidei. The key to Scripture is the faith of the Church, one expression of which is the rule of faith. It allows us to grasp the order of the truths of faith (harmonia veritatum) and their hierarchy (hierarchia veritatum). The original rule of faith was born out of the reception of divine revelation and, together with Scripture, remains at the service of the New Covenant.
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Campbell, Gavin James. „“To Make the World One in Christ Jesus”“. Pacific Historical Review 87, Nr. 4 (2018): 575–92. http://dx.doi.org/10.1525/phr.2018.87.4.575.
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Scholarship on nineteenth-century missionary encounters emphasizes either how native converts “indigenized” Christian doctrine and practice, or how missionaries acted as agents of Western imperial expansion. These approaches, however, overlook the ways both missionaries and converts understood Protestant Christianity as a call to transnational community. This essay examines the ways that American Protestants and East Asian Christian converts looked for ways to build a transpacific communion. Despite radically different understandings of Christian scripture, and despite the geopolitics of empire, U.S. and East Asian Protestants nevertheless strove to bring together diverse theologies and experiences into a loosely defined, transnational Protestant community.
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Mullins, R. T. „Simply Impossible: A Case against Divine Simplicity“. Journal of Reformed Theology 7, Nr. 2 (2013): 181–203. http://dx.doi.org/10.1163/15697312-12341294.
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Abstract Within contemporary philosophical theology the doctrine of divine simplicity has regained attention.1 The pertinent literature has increased by several new defenses of the doctrine.2 One of the more surprising, and troubling, aspects of the contemporary defenses amongst Christian philosophers and theologians is a seeming lack of understanding about how radical the doctrine of divine simplicity truly is. As such, I wish to do a few things in this paper. First, systematically articulate the doctrine of divine simplicity. Second, argue that divine simplicity is not a possible perfection. Third, offer some concluding remarks and highlight remaining issues that will need to be sorted out for the debate over simplicity to meaningfully continue.
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Prothro, James B. „Inspiration and Textual Preservation: A Catholic Essay on the Bible“. Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, Nr. 2 (18.02.2021): 141–62. http://dx.doi.org/10.1177/1063851221993913.
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The doctrine of inspiration grounds Christian use and interpretation of Scripture, making this doctrine at once theoretical and practical. Many theoretical accounts, however, restrict the “inspired” status of biblical texts to a single text-form, which introduces problems for the practical use of Scripture in view of the texts’ historical multiformity. This article argues that such restrictions of inspiration are theologically problematic and unnecessary. Contextualizing inspiration within the divine revelatory economy, this article argues that the Spirit’s same goals and varied activities in the texts’ composition obtain also in their preservation, so that we can consider multiple forms of a text to be inspired while acknowledging that not all forms are inspired to equal ends in the history and life of the church. The article concludes with hermeneutical reflections affirming that we, today, can read the “word of the Lord” while also affirming the place of textual criticism in theological interpretation.
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Drączkowski, Franciszek. „Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego“. Verbum Vitae 12 (14.12.2007): 141–46. http://dx.doi.org/10.31743/vv.1444.
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In analyzing the writings of Clement of Alexandria, the author of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Cłement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ - typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished two parallel hierarchies in the Church: the hierarchy of perfection and the hierarchy of office. The scope of both these hierarchies could, but did not have to link together. In the Church, Clement gave a greater place to the hierarchy of perfection (related with Gnosticism) because its scope was much broader thail the other. From the group of Gnostics, only some received offices for service in the Church.
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Krijnsen, C. „De Catechismus van de katholieke kerk oecumenisch gewogen“. Het Christelijk Oosten 45, Nr. 3 (29.11.1993): 164–85. http://dx.doi.org/10.1163/29497663-04503003.
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The Catechism of the Catholic Church weighed ecumenically This article deals with the ecumenical dimension of the recently published Catechism of the Catholic Church and particularly pays attention to two important aspects of the ecumenical problem. First. how does the Catechism define the position of the Catholic Church with regard to the other Churches and to the restoration of the christian unity? Further, do its understanding and use of the Holy Scripture, on which the christian doctrine is founded, correspond to the views and the norms that nowadays control the ecumenical dialogue? Analysis of the text makes it clear that the answer to these questions can only be negative. Instead of forging a tighter link with the other Churches, the Catholic Church, as described in the Catechism, repulses them with her self-glorification and her refusal to start a serious dialogue. With her obsolete use of the Holy Scripture she is locking herself up in the past and isolating herself ever more from the Churches that put more confidence in the results of modern exegesis. Thus she deprives herself of the possibility to develop, in common christian deliberation and on the basis of the Scripture, a contemporary interpretation of the biblical message.
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Green, Chris E. W. „The Ignatian Mystic and the Isaiah Scholar: A Response to John Goldingay’s The Theology of the Book of Isaiah“. Journal of Pentecostal Theology 25, Nr. 1 (20.04.2016): 21–29. http://dx.doi.org/10.1163/17455251-02501006.
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In and with the many rich gifts it affords, John Goldingay’s theology of Isaiah forces a series of pressing questions about the nature of Scripture as witness to Christ and the Christian gospel as well as about the character and purpose of Christian readings of the Hebrew Scriptures and the place of Christian doctrine in the practice of faithful interpretation. This paper attempts not only to draw attention to these questions but also to show why they matter and to provide at least the beginnings of an alternative approach to reading Isaiah and other ot texts, largely through appeal to other of Goldingay’s works.
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Koroleva, Svetlana. „Soul — Anguish — Perfection: Oscar Wilde’s Dialogue with Kropotkin and Dostoevsky“. Nizhny Novgorod Linguistics University Bulletin, Nr. 52 (30.12.2020): 112–26. http://dx.doi.org/10.47388/2072-3490/lunn2020-52-4-112-126.
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Much has already been said about the ‘Russian theme’ in Oscar Wilde’s works. Yet the question concerning Russian sources of the motifs of anguish and the soul’s way to perfection has not yet been cleared up sufficiently. The article aims at defining the particular character of appropriating Petr Kropotkin’s philosophy of anarchism in Wilde’s works in the context of its reference to the notions of ‘Nihilism’ and ‘self-sacrifice’, and through them, to Dostoyevsky’s novels. The basic material of the research is Wilde’s essay ‘Man’s Soul under Socialism’ and his early play ‘Vera; or, The Nihilists’. The key method used in the research is comparative analysis (in the way it is used in comparative literature). The author argues that in these texts, the motifs of Christian self-sacrifice and anguish bring Nihilism (understood as Kropotkin-style anarchism) together with the spiritual psychology of Dostoyevsky and that the way to inner perfection in Wilde’s philosophy of individualism is connected with the concepts of soul, man, and society the writer formulates based on Kropotkin and Dostoevsky. Bringing the notion of ‘soul’ close to the notion of ‘socialism,’ defining Christ as a perfect personality, treating pain and anguish in contemporary society as a way to this sort of person-ality, and opposing inner feelings to outer morals, Wilde combines the philosophy of individ-ualism with the pathos of Kropotkin’s doctrine of anarchism: moral, even Christian at its core. He also adheres to the idea of resurrecting inner morals through anguish and compassion: the idea he appropriated from Dostoyevsky. As a result, in Wilde’s essay the doctrine of individ-ualism turns into a doctrine of the soul’s natural Christianity (holiness) and of resurrection in perfection through a ‘true Socialism.’ In Wilde’s play ‘Vera; or, The Nihilists’ the motifs of personal love and social pain, connected with social disorder and common unhappiness, con-stitute the very image of contemporary man’s way to personal perfection that is philosophical-ly described in his essay nearly ten years later.
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LeTourneau, Mark. „Richard Hooker and the Sufficiency of Scripture“. Journal of Anglican Studies 14, Nr. 2 (04.03.2016): 134–55. http://dx.doi.org/10.1017/s174035531500025x.
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AbstractThis article compares the doctrine of scripture in Richard Hooker’s Lawes of Ecclesiasticall Politie with that of John Calvin’s Christianae religionis institutio (Institutes of the Christian Religion) to assess Hooker’s Reformed credentials in this domain. Hooker departs from Reformed orthodoxy in two ways: first, as is generally recognized, in denying the autopisticity of Scripture; second, though less widely recognized, in decoupling autopistis from the internal testimony of the Holy Spirit. These departures must be weighed against countervailing considerations: the unanimity between Hooker and Calvin on the substance of autopistis and the need for Church testimony in attesting to Scripture; their disparate audiences and exigencies, including, in Hooker’s case, possible Puritan association of autopistis with scriptural omnicompetence; Hooker’s reliance on Article 6 of the Articles of Religion in its entirety in defending scriptural sufficiency; and the silence of Hooker’s contemporary critics regarding his denial of autopistis.
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Bagchi, David. „‘Eyn Mercklich Underscheyd’: Catholic Reactions to Luther’s Doctrine of the Priesthood of all Believers, 1520–25“. Studies in Church History 26 (1989): 155–65. http://dx.doi.org/10.1017/s0424208400010937.
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After the great Reformation principles of ‘faith alone’ and ‘Scripture alone’, probably the most revolutionary doctrine commonly associated with Martin Luther is that of the priesthood of all believers. It is well known that, as it appears in his address ‘to the Christian nobility of the German nation’ of 1520, he intended this doctrine to bring down the walls of the new Jericho by striking at the heart of the distinction between clergy and laity on which the medieval Church was based. What is less well known is the reaction to this doctrine of Luther’s contemporaries, and in particular his critics. I propose to look at how they regarded the reformer’s conception of the universal priesthood, and what they thought its implications were, in the hope of shedding more light on its contemporary significance.
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Perkins, Tasi Bradford. „“The Final Word”?: The Qur?an and Karl Rahner in Dialogue“. Comparative Islamic Studies 9, Nr. 2 (27.09.2016): 195–234. http://dx.doi.org/10.1558/cis.v9i2.27561.
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Muslim-Christian conversation has historically broken down over three Qur’anic objections to Christian doctrine. The Trinity, the Incarnation, and the Crucifixion all seem to be repudiated in Islamic scripture. Karl Rahner, one of the Catholic scholars who drove Vatican II’s theological agenda, did not comment much on Islam, so putting him in dialogue with a tradition about which he was relatively uniformed might initially seem strange. Nevertheless, and perhaps because of his distance from Islam, his thought might allow fresh angles with which to approach these core difficulties. In particular, his concept of divine modalities—which for him render Christianity “radically” monotheistic—makes him a useful dialogue partner for Islam, one of whose primary tenants is that God is one and not three. His focus on Logos theology gives him an inroad to the Qur’anic explanation of Christ as “the word of God.” Finally, his “theology from below” allows for an experiential rather than metaphysical understanding of God’s presence amongst humanity. This paper offers a Rahnerian grounding from which to approach the doctrine of God in Muslim-Christian dialogue.
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Camargo, Martin. „“Non solum sibi sed aliis etiam”: Neoplatonism and Rhetoric in Saint Augustine's De doctrina Christiana“. Rhetorica 16, Nr. 4 (1998): 393–408. http://dx.doi.org/10.1525/rh.1998.16.4.393.
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Abstract: In the Confessions (397-401) and On Christian Doctrine (396; 426), St. Augustine brackets Neoplatonic philosophy with Ciceronian rhetoric, finding the acknowledged value of each to be limited by an emphasis on individual achievement that is conducive to pride. His personal struggle to overcome such pride shaped his conception of Christian eloquence, which stresses humility through subordination to the scriptural text and service to others. The Christian orator, as defined by Augustine, is above all a teacher who embodies the biblical text, whether by using the “rule of charity” to paraphrase the truths found in Scripture, by simply repeating the actual words of the Bible, or by leading a life of charity that constitutes a kind of speech without words.
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Wood, Simon A. „Researching "The Scripture of the Other": Niqula Ghabriyal's Researches of the Mujtahids and Rashid Rida's Rejoinder“. Comparative Islamic Studies 6, Nr. 1-2 (29.12.2011): 181–216. http://dx.doi.org/10.1558/cis.v6i1-2.181.
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This paper discusses a Christian-Muslim debate taking place in Egypt early last century. It examines its protagonists’ deployment of scripture as they evaluated “the religion of the other” and upheld their own. The Christian protagonist is Niqula Ghabriyal, author of Abhath al-Mujtahidin fi al-Khilaf bayn al-Nasara wa al-Muslimin (Researches of the Mujtahids on Christian-Muslim Disputation), published in 1901. Ghabriyal deploys the Quran to uphold the veracity of the Bible and hence the soundness of Christian doctrine. In addition, he rebuts Muslim readings of biblical texts. Upon these bases, he calls for Muslim conversion to Christianity. His approach finds analogs in various missionary publications dating from the late nineteenth and early twentieth centuries. The Muslim protagonist is Rashid Rida, who publicly challenged Christian critics of Islam. Beginning in 1901, Rida published a series of articles in his journal al-Manar in response to works critical of Islam, including Ghabriyal’s book. In 1905, Rida published sixteen articles as a separate book, Shubuhat al-Nasara wa Hujaj al-Islam (The Criticisms of the Christians and the Proofs of Islam). This paper examines the arguments developed by Ghabriyal and Rida as they sought to persuade Muslims of the merits of their views. The specification of the Muslim audience is pertinent. The debate was framed by a general notion of Western progress relative to Muslim backwardness. From the perspective of colonial administrators, Western evangelists, and like-minded Arab Christians, Islam was a barrier to progress. This was to be overcome, amongst other means, by conversion to Christianity, the call to which was often accompanied by discussions of Islam’s defects. These frequently draw on the Bible and Quran and, in Ghabriyal’s case, classical and modern Islamic scholarship. From this angle, the debate may appear to be a case of Christian proselytization met by Muslim resistance. Yet in Rida’s view there was something further at play. He felt that evangelism disingenuously if not hypocritically packaged a different agenda. Rather than Muslim conversion to Christianity, he felt that the ultimate Christian goal was to alienate Muslims from a general religious disposition. In resisting that, Rida would establish Islam’s rational character and contrast it with what he found to be the inherent irrationality of traditional Christian doctrine.
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Otten, Willemien. „Nature and Scripture: Demise of a Medieval Analogy“. Harvard Theological Review 88, Nr. 2 (April 1995): 257–84. http://dx.doi.org/10.1017/s0017816000030339.
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Throughout the history of Christian thought the theological role of scripture as source of transcendent meaning has exercised considerable influence on the art and manner of biblical interpretation. In the early church the problems revolved mostly around the canon, specifically although not exclusively the New Testament, as defining the confines of scripture. The question arose, therefore, which biblical writings were divinely inspired and which were of doubtful origin. The latter were unacceptable for the Christian communities that had broken away from their ancestral Judaic religion. Even before the canon was fixed, however, the problems shifted from the divinely inspired composition of the Bible to its intrinsic signification; interpreters saw scriptural language itself as infused with theological content. As exegetical positions led to the development of credal statements that solidified into theological dogma, the early church established a link between biblical interpretation and sound doctrine. By enforcing sanctioned interpretations through effective excommunication, an ever more powerful church sealed the dominance of orthodoxy over heresy with the nearly divine force of ecclesiastical authority. In the church-dominated culture of the Middle Ages, the adequacy of scriptural interpretation—its method, its content, the credentials of its practitioners—often depended on its conformity with an expanding theological tradition.
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Fox, Patricia. „The Trinity as Transforming Symbol: Exploring the Trinitarian Theology of Two Roman Catholic Feminist Theologians“. Pacifica: Australasian Theological Studies 7, Nr. 3 (Oktober 1994): 273–94. http://dx.doi.org/10.1177/1030570x9400700303.
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The article explores the Trinity as a transforming symbol for the twenty—first century. It focuses on the recent work of Catherine Mowy LaCugna and Elizabeth Johnson who offer analyses for the “defeat” of the doctrine of the Trinity and also seek to retrieve core understandings of the mystery from Scripture and Christian tradition. The article suggests that the Church today is being challenged to reform itself in the image of the trinitarian God, to become a community for the world.
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Mitralexis, Sotiris. „Fire, Beards, and Bread: Exploring Christian East–West Relations à Propos of Edward Siecienski’s (Latest) Work“. Religions 14, Nr. 11 (25.10.2023): 1349. http://dx.doi.org/10.3390/rel14111349.
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The debate on Christian East–West relations usually centres on the “usual suspects”: papal primacy, the filioque and core doctrine in general, the interpretation of Scripture, ecclesiology, and so on. This review article of Edward Siecienski’s Beards, Azymes, and Purgatory explores other issues that divide East and West, particularly those that may be approached via material ecologies: Fire, Beards, and Bread. “Bread” as in the debate on the Azymes, following Siecienski’s 2023 book; “Beards” as in the beardfullness or beardlessness of clerics; and “Fire” as in ignis purgatorius, yet at an even wider scale, the very fire of Gehenna: the question of the hereafter and the location of the dividing line between doctrine and theologoumena. Thus, a wider spectrum of the debate emerges, with which the present review article aspires to familiarize its readers.
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Porter, Jean. „Natural Law as a Scriptural Concept“. Theology Today 59, Nr. 2 (Juli 2002): 226–43. http://dx.doi.org/10.1177/004057360205900205.
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We typically regard biblical and natural-law ethics as two distinct approaches to Christian moral reflection. Yet, for the scholastic theologians of the high Middle Ages, the natural law was a scriptural doctrine, in the sense that the existence of a natural law is attested in Scripture. Furthermore, these scholastics took some of their starting points and substantive content, as well as justification for their systematic reflections on the natural law, from these scriptural attestations. I have argued for this point in more detail elsewhere, and I summarize these arguments in the first section of this essay. The main aims of this article are to draw out some of the theological implications of the scholastics' approach to the natural law and more particularly to explore its implications for the interpretation of Scripture itself.
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Webster, John. „Webster's Response to Alyssa Lyra Pitstick, Light in Darkness“. Scottish Journal of Theology 62, Nr. 2 (Mai 2009): 202–10. http://dx.doi.org/10.1017/s0036930609004694.
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Though rarely addressed in a direct way, the theology of God's perfection is a central point at issue in contemporary Christian dogmatics. A good many debates of the moment turn on how the perfection of God's life is to be conceived: debates about the relation of the so-called immanent and economic Trinity; about the propriety of explicating the person and work of Christ through the metaphysics of divine and human natures; about the applicability of kenosis to account for the relation of the divine Word to the human career of Jesus; about the constitutive significance of temporality for the being of God; and much else besides. Recent disagreements amongst Barth scholars about the issue of the relation of the doctrine of divine election and the doctrine of the Trinity are in some measure animated by differing conceptions of the perfection of God, and one of the many ways of profiting from Dr Pitstick's book is to read it as, in part at least, an essay in defence of a certain construal of divine perfection. Indeed, one of my hopes for the book is that, once the noise of battle has subsided and the wounded have been dressed and taken to shelter, we may be able to engage peaceably and constructively with some of the material dogmatic issues to which it has drawn our attention. I do not propose to comment in detail on Dr Pitstick's evaluation of Balthasar; any judgements I might reach would be those of a mere amateur, one of those Protestants who in the 1970s discovered in Balthasar something which kept us reading Roman Catholic theology after Lonergan had wearied us and before we had been pointed to the treasures of ressourcement theology. Instead, I want to draw out from the book three doctrinal topics of capital importance: the ‘finished’ character of the redemptive work of Christ on the cross; the relation between theology and economy in the doctrine of the Trinity; and the doctrine of the hypostatic union – in all of which topics, of course, we are pressed to attend to the perfection of God and the acts of God.
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Adler, Judith. „Cultivating Wilderness: Environmentalism and Legacies of Early Christian Asceticism“. Comparative Studies in Society and History 48, Nr. 1 (Januar 2006): 4–37. http://dx.doi.org/10.1017/s0010417506000028.
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Environmentalist writers and their critics agree that Western environmental problems, projects and movements have a marked religious dimension. In an often cited but now widely qualified paper, Lynn White located the roots of our ecological ‘crisis’ in a Judeo-Christian orientation to nature (White 1969). Some contemporary environmentalists call for a new “religion of nature” (Crosby 2002; Willers 1999) or, on the model of modernist negative-theologies, proclaim the death of Nature (Merchant 1980; McKibben 1989); others offer new interpretations of scripture and doctrine as guides for action (Bratton 1993; Hessel and Ruether 2000; McGrath 2002). Political opponents of environmentalist politics also focus on its religious dimensions, though with the aim of discrediting it as unscientific or, among Christians, as pagan (Rubin 1994; Huber 1999; Bailey 2002).
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Kopack, Austin C. „A Christian Habitus“. Lumen et Vita 9, Nr. 2 (18.05.2019): 45–55. http://dx.doi.org/10.6017/lv.v9i2.11129.
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What is the relationship between preaching and living the Gospel? It is within the daily habits of those attempting to live out the Gospel together that preaching becomes intelligible and applicable. Sound preaching alone will fail to produce a transformed people whose lives reflect the teachings of scripture. This paper brings together the linguistic philosophy of Ludwig Wittgenstein and the theological anthropology of James K. A. Smith in order to develop an affective pedagogy that takes seriously the socially dependent nature of human persons. The social account of language proposed in the later Wittgenstein suggests that the meaning of concepts arises amongst pre-linguistic, embodied, communal practices. Theological language cannot be detached from its concrete expressions in the world because its meaning is dependent upon a communal form of life in which those concepts make sense. James K. A. Smith builds upon this pragmatist tradition to present a theory of doctrine and preaching grounded in liturgical practices that does justice to human physicality and characterizes all human practices, religious or otherwise, as structures of habitual formation with particular teloi. The Gospel, then, is not just a truth we learn to believe but a way of life that we come to embody contra competing “cultural liturgies.”
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Starling, David I. „Justifying Allegory: Scripture, Rhetoric, and Reason in Galatians 4:21–5:1“. Journal of Theological Interpretation 9, Nr. 2 (2015): 227–45. http://dx.doi.org/10.2307/26373901.
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ABSTRACT This article examines the way Paul seeks to justify his claim in Gal 4:24 that the story of Hagar, Sarah, and the two sons whom they bore to Abraham is to be understood as an allegory of two covenants bearing children (respectively) for slavery and freedom, and explores the implications for Christian theological interpretation of Scripture. Recent interpretations of the passage range from those that represent Paul as bringing to the text of Scripture the interpretive warrants for his appropriation of the text to those that represent Paul as deriving his interpretive warrants from within Scripture itself. I propose a reading that resists polarization between these two alternatives, tracing the various interwoven threads of inner-biblical intertextuality, salvation-historical narrative, apocalyptic revelation, apostolic ethos, and Galatian experience within the argument that supports Paul's allegorical appropriation of the Genesis story, and highlighting the fusion of dramatic and persuasive functions that the allegory serves within Paul's deliberative rhetoric. Understood in this manner, Paul's interpretive practice in Gal 4:21–5:1 does not provide a global warrant for speculative allegorization. It does, however, provide an apostolic precedent for figural readings that cohere with the narrative logic of salvation history and contribute to the formative and directive functions of Christian doctrine within the life of the church.
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Starling, David I. „Justifying Allegory: Scripture, Rhetoric, and Reason in Galatians 4:21–5:1“. Journal of Theological Interpretation 9, Nr. 2 (2015): 227–45. http://dx.doi.org/10.2307/jtheointe.9.2.0227.
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ABSTRACT This article examines the way Paul seeks to justify his claim in Gal 4:24 that the story of Hagar, Sarah, and the two sons whom they bore to Abraham is to be understood as an allegory of two covenants bearing children (respectively) for slavery and freedom, and explores the implications for Christian theological interpretation of Scripture. Recent interpretations of the passage range from those that represent Paul as bringing to the text of Scripture the interpretive warrants for his appropriation of the text to those that represent Paul as deriving his interpretive warrants from within Scripture itself. I propose a reading that resists polarization between these two alternatives, tracing the various interwoven threads of inner-biblical intertextuality, salvation-historical narrative, apocalyptic revelation, apostolic ethos, and Galatian experience within the argument that supports Paul's allegorical appropriation of the Genesis story, and highlighting the fusion of dramatic and persuasive functions that the allegory serves within Paul's deliberative rhetoric. Understood in this manner, Paul's interpretive practice in Gal 4:21–5:1 does not provide a global warrant for speculative allegorization. It does, however, provide an apostolic precedent for figural readings that cohere with the narrative logic of salvation history and contribute to the formative and directive functions of Christian doctrine within the life of the church.
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SELDERHUIS, HERMAN J. „A Teachable Death: Doctrine and Death in Marten Micron’s Martyrology“. Unio Cum Christo 1, Nr. 1 (01.10.2015): 119. http://dx.doi.org/10.35285/ucc1.1-2.2015.art7.
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Abstract: In the context of renewed interest in sixteenth-century martyrologies, this article considers a lesser known Dutch work, The True Story of Hostes van der Katlyne, by Marten Micron. After dealing with introductory questions of bibliography and authorship, the article proceeds to analyze the work. Micron recounts Hostes’s life leading to his martyrdom and inserts into the narratives theological treatises showing Hostes’s teaching on the human nature of Christ and the Lord’s Supper. Micron uses Scripture to depict Hostes as an exemplary Christian, but the primary focus is on the doctrine Hostes taught. In contrast to Catholic martyrologies, there is no place for post-mortem merits of the Protestant saints. The article notes too that the work has both edificatory and apologetic functions.
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Sloane, Thomas O. „Dr. Donne and the Image of Christ“. Rhetorica 24, Nr. 2 (2006): 187–216. http://dx.doi.org/10.1525/rh.2006.24.2.187.
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Abstract John Donne's sermonizing ethos is a masterful creation, incorporating his individuality as poet and priest into a larger identity consonant with his interpretation of Christian doctrine. The role is also consistent with a dense and complicated style that has both troubled and fascinated readers through the centuries. This essay argues that Donne's ethos, while reflecting a penitential stance that has misled some readers, could have been fashioned to reveal his priestly view of Christ, whose image as “Delegate of the Trinity” extends beyond the Gospel into the whole of Scripture and catholic tradition.
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Nagy, Timothy. „Conversion vs. Initiation“. PNEUMA 40, Nr. 1-2 (06.06.2018): 192–211. http://dx.doi.org/10.1163/15700747-04001003.
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Abstract This article presents four lenses for exploring Christian conversion and applies those lenses to three key Catholic initiation practices. The four lenses are Scripture, peak experiences, autonomy and surrender, and metanoia and epistrophe, while the three initiation practices are confirmation, the Rite of Christian Initiation for Adults (RCIA), and infant baptism. The author argues that there is a wide gap between doctrine and experience in these practices, particularly in reference to the Holy Spirit, and that this gap can be bridged by examining the initial Christian experience, a term introduced by Heribert Mühlen. Moreover, the author builds on the thought of Gordon Smith by making a sharp distinction between conversion and initiation. As a whole, this article advocates for an increased awareness of the Holy Spirit in Catholicism and for new experiential reflection upon the Catholic initiation process.
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Ticciati, Susannah. „Anachronism or Illumination? Genesis 1 and Creation ex nihilo“. Anglican Theological Review 99, Nr. 4 (September 2017): 691–712. http://dx.doi.org/10.1177/000332861709900404.
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The aim of this article is to explore the relation between scriptural interpretation, ambiguity, and truth, with a view to testing the following hypothesis: “Christian doctrine has the role of preserving scripture's generativity by holding open its ambiguity.” The hypothesis is tested by way of a case study focused on the opening of Genesis and the doctrine of creation ex nihilo. The article challenges the assumption that the use of the latter as a hermeneutical rule for the former is anachronistic, arguing that such an assumption involves a category mistake, and offering (by contrast) a semi-otic account of interpretation according to which a text's truth unfolds over time. The article responds to a more specific theological and hermeneutical critique of the doctrine of creation ex nihilo by showing how it generatively holds open the ambiguity of Genesis 1:1–4, making way for life-giving readings of scripture that heal contextually specific sin.
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Kofoed, Jens Bruun. „Approaching Genesis and science: Hermeneutical principles and a case study“. Theofilos 12, Nr. 1 (15.12.2020): 4–23. http://dx.doi.org/10.48032/theo/12/1/3.
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The purpose of the present paper/article is to discuss the hermeneutic principles used in reading ‘God’s two books,’ creation and Scripture, together. The first part of the paper outlines and recommends the hermeneutical principles and procedures used by Galileo Galilei (1564-1642) in the Copernican controversy conflict between the Church and (Christian) scientists on the right to interpret scripture and how to do this informed by science. In the second part of the paper these principles and procedures are applied to a case study on the apparent conflict between the doctrine on common descent in evolutionary biology and the traditional understanding of Adam and Eve as the sole progenitors of humankind. A recent attempt by Joshua Swamidass to synthesize mainstream evolutionary theory with a high-view interpretation of Scripture is commended for allowing the scientific consensus to prompt a reconsideration of the traditional ‘spinal cord reflex’ against evolutionary understandings of humankind’s descent among Evangelical scholars. For the same reason it is recommended that sandboxes for interpretative and hypothesizing experimentation are created in both the academy and the church in order for various syntheses between interpretations of Scripture and scientific theories to be discussed without inquisitorial strategies hindering a healthy and constructive debate.
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Jenson, Robert. „A Lutheran Among Friendly Pentecostals“. Journal of Pentecostal Theology 20, Nr. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.
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AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water baptism. Finally, he affirms the Church's pursuit of one eucharistic community.
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Campbell, Ronnie. „Divine Simplicity, Divine Relations, and the Problem of Robust Persons“. Religions 15, Nr. 7 (21.07.2024): 874. http://dx.doi.org/10.3390/rel15070874.
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In this paper, I aim to defend a robust concept of “person” as it relates to the Christian doctrine of the Trinity. I begin by situating the debate in the current context between Social Trinitarianism (ST) and Latin Trinitarianism (LT) and then zero in on Thomas Aquinas’s view of the divine Persons as subsistent relations. I will argue that such an understanding of divine Persons has two significant difficulties. First, Aquinas’s view of a strong doctrine of divine simplicity is susceptible to modal collapse. For on such a view, there are no real distinctions within God; such distinctions are conceptually only. If there are no real distinctions within God, then how can we make sense of the eternal relations within God? Second, I question whether a relation can be equated with a Person. After all, relations do not know things, perform actions, or love in the way Scripture portrays the divine Persons. I will then offer a constructive and more robust view of the divine Person—one that aligns with the control of Scripture. In doing so, I consider two objections, one centering on whether defenders of ST fall into tri-theism and the other on whether divine Persons can indeed work together.
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Issa, Rana. „Scripture as Literature: The Bible, the Qurʾān, and Aḥmad Fāris al-Shidyāq“. Journal of Arabic Literature 50, Nr. 1 (20.03.2019): 29–55. http://dx.doi.org/10.1163/1570064x-12341379.
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AbstractThis article explores Aḥmad Fāris al-Shidyāq’s treatment of Christian and Islamic dogma in his linguistic and literary works, al-Sāq ʿalā al-sāq fī mā huwa al-Fāryāq and Mumāḥakāt al-taʾwīl fī munāqaḍāt al-injīl, among others. A convert to Islam, al-Shidyāq is a notorious critic of Christian doctrine and scripture. I draw parallels with his Bible critique to show how he thwarts the Qurʾān’s stronghold on the Arabic language. Borrowing from Muʿtazilah doctrines, al-Shidyāq proposes that language is a human creation—and meaning a human relation—and blames Arabic philologists for conflating language with submission to the divine. Through the technique of iqtibās, al-Shidyāq perforates the scriptural authority of the Bible and the Qurʾān by treating them as literary texts. Al-Shidyāq underscores the scriptures as products of the human, and not the divine, mind. His parodic play with iqtibās underscores literary rigor against authoritative discourse. Al-Shidyāq provides us with exquisite examples of how radicalness may be diffused, asserted, curtailed and covered up through word choice as well as conditions of book production, to affect a critique of authority that would long outlast his time.