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Journal articles on the topic 'Doctrinal theology'
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1
Fiddes, Paul S. "God and Story in the Church and in Doctrine." Ecclesial Practices 2, no. 1 (May 8, 2015): 5–22. http://dx.doi.org/10.1163/22144471-00201001.
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The paper aligns theological discussion about narrative theology with an empirical study of story-telling in a congregational setting, drawing conclusions about the ecclesial basis of method in doctrinal theology. It proposes to develop a narrative theology in a form that is inclusive of non-biblical narratives, drawing deductively upon story in Scripture and the past tradition of the church in constructing regulative doctrinal concepts for the community, while insisting that these must always be shaped inductively by the stories which people inhabit inside the church today, and outside the church in cultures which interpenetrate it. The paper offers a particular case-study of reflecting on stories from the Bible, church tradition and modern life among a group of young people of mainly West African heritage in the uk. From a ‘thick’ account of ‘everyday theology’ in the church, it offers suggestions for a reciprocal relation between deductive and inductive movements in making doctrine, taking as an example the doctrinal issue of ‘naming’.
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te Velde, Dolf. "The Relevance of Reformed Scholasticism for Contemporary Systematic Theology." Perichoresis 14, no. 3 (December 1, 2016): 97–115. http://dx.doi.org/10.1515/perc-2016-0018.
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Abstract This article examines how Reformed scholasticism can be relevant for systematic theology today. ‘Reformed Scholasticism’ denotes the academic practice in which the doctrines of the Reformation are expounded, explained, and defended. It is primarily a method and attitude in search of the truth, based on a careful reading of Scripture, drawing on patristic and medieval traditions, and interacting with philosophy and other academic disciplines. In addition to these methodological features, important contributions on various doctrinal topics can be discovered. The doctrine of God has a foundational role in the sense that God is the primary subject of the other topics (creation, salvation, etc.). Reformed scholastic theology not only examines God’s inner essence, but also the concrete relation and operation of God toward his world. In a Trinitarian understanding of God’s essence, a distinction is maintained between God’s immanent relatedness as three divine Persons, and his outward relation to created reality. The doctrines of creation and providence gave occasion for Reformed scholastics to engage in debates with the emerging natural sciences, and also articulated important theological insights concerning the involvement of God in creaturely affairs. In Christology, the Reformed orthodox maintained the classic doctrine of the two natures of Jesus Christ, against Socinians and other opponents. These ontological statements are the necessary conditions for a proper understanding of the salvation by Christ. While the doctrinal positions of Reformed scholastic theology cannot be automatically transmitted to contemporary discussions, we can profit from this tradition on several levels of method and content.
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Clutterbuck, Richard. "Jürgen Moltmann as a Doctrinal Theologian: The Nature of Doctrine and The Possibilities for its Development." Scottish Journal of Theology 48, no. 4 (November 1995): 489–506. http://dx.doi.org/10.1017/s0036930600036371.
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Moltmann derives much of the power of his theology from his willingness to endure the tensions of paradox, a willingness signalled early in his career with the title of his work, The Crucified God. Such paradoxes, however, leave unanswered questions and the need for further explorations. It is the argument of this article that an aspect of Moltmann's theology in particular need of exploration is the area of the status of Christian doctrine and its appropriate development. There is a major tension, we will suggest, between the disavowal of‘doctrine’, ‘dogma’, ‘tradition’ and ‘system’ as helpful concepts, and the strongly doctrinal and systematic content of Moltmann's theology. This tension, we believe, has something to do with the ambivalence in Moltmann's attitude to the intellectual legacy of the Enlightenment, to ‘modernity’. We shall try to show that Moltmann operates with a mixture of internal criteria (based on key doctrines) and external criteria (based on perceived human needs) for assessing authenticity in doctrine. Finally, within the dynamic of Moltmann's theology, with what we shall identify as its emphasis on historicality, there are resources for advancing an account of the theological significance of the development of doctrine. We explore these and ask why Moltmann himself has not put them to greater use.
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Ciftci, Mehmet. "Recovering the unity of theology by means of mariology." Scottish Journal of Theology 72, no. 2 (April 3, 2019): 191–206. http://dx.doi.org/10.1017/s003693061900005x.
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AbstractThis paper argues that Western theology has lost a certain intellectual unity by becoming divided between dogmatic theology (or doctrine) and moral theology (or ethics). The history of theological reflection on Mary illustrates this, because it has become confined to dogmatic theology and has hardly ever been discussed in the context of morals. However, mariology can help us to understand the doctrinal foundations that must support any adequate moral theology. By helping us to see how morals depend on dogma, mariology can help us to recover the unity of theology.
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Bogataj, Jan Dominik. "Trinitarian Doctrine in Fortunatian of Aquileia’s Commentarii in evangelia." Augustinianum 61, no. 1 (2021): 25–51. http://dx.doi.org/10.5840/agstm20216112.
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The purpose of this paper is to examine the Fortunatian’s Christology and Trinitarian theology that can be deduced from his recently found work Commentarii in evangelia and, by doing so, to present a general re-evaluation of his role in the political-doctrinal clashes at the middle of the 4th century. By investigating Fortunatian’s (Trinitarian) theology in relation to the prior early Latin Trinitarian doctrine and to different heterodox traditions, and ascertaining his doctrinal standpoint in the Arian controversy of the middle of the 4th century, his doctrine reveals itself to be far more Catholic and “pro-Nicene” – though remaining deeply rooted in the Latin theological tradition – that it was regarded before.
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Crisp, Oliver D. "Moral Character, Reformed Theology, and Jonathan Edwards." Studies in Christian Ethics 30, no. 3 (March 23, 2017): 262–77. http://dx.doi.org/10.1177/0953946817701042.
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Reformed theology is often thought to be antipathetic to virtue theory. However, Jonathan Edwards is a counterexample to this way of thinking. In this article, I offer an account of Edwards’s moral thought as a case study of Reformed theology that is also a species of virtue theory, focusing on what he says about the formation of character. I argue that key doctrinal commitments drive his moral theology, and generate some interesting problems for his ethics. Although his work is not without shortcomings, Edwards is a thinker whose moral theology might be usefully repaired and retrieved by contemporary theologians in the Reformed tradition for whom ‘duties are founded on doctrines’.
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East, Brad. "The Church and the Spirit in Robert Jenson’s Theology of Scripture." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 3 (May 6, 2019): 278–300. http://dx.doi.org/10.1177/1063851219846679.
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In the last two decades of Robert Jenson’s career, he turned his attention to the doctrine of Scripture and its theological interpretation. This article explores the dogmatic structure and reasoning that underlie Jenson’s thought on this topic. After summarizing his theology of Scripture as the great drama of the Trinity in saving relation to creation, the article unpacks the doctrinal loci that materially inform Jenson’s account of the Bible and its role in the church. Ecclesiology and pneumatology emerge as the dominant doctrines; these in turn raise questions regarding Jenson’s treatment of the church’s defectability: that is, whether and how, if at all, the church may fail in its teaching and thus in its reading of Scripture.
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Butler, Geoffrey. "Wesley, Fletcher, and the Baptism of the Holy Spirit." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 181–99. http://dx.doi.org/10.1163/17455251-bja10004.
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Abstract Long regarded as a spiritual grandfather of sorts for the Pentecostal movement, John Wesley has been credited by some as paving the way for their doctrinal distinctive of Spirit baptism through his teaching on entire sanctification. Yet, Wesley’s language surrounding Spirit baptism and the meaning of Pentecost differs significantly from that of classical Pentecostalism, calling into question whether a direct line can be drawn from Wesley himself to this Pentecostal distinctive. This article makes the case that their doctrine of Spirit baptism owes much more to the theology of Wesley’s intended successor John Fletcher and the Holiness movement that followed than Wesley’s doctrine of entire sanctification, and that one may find in Fletcher’s theology the seeds that would culminate in this Pentecostal doctrine easier than one could in Wesley’s theology.
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Tataryn, Myroslaw. "Sergei Bulgakov: Eastern Orthodoxy engaging the modern world." Studies in Religion/Sciences Religieuses 31, no. 3-4 (September 2002): 313–22. http://dx.doi.org/10.1177/000842980203100304.
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This paper argues that the Russian Orthodox theologian, Sergei Bulgakov (1871-1944), offers a unique engagement with the modern world and thus challenges a reified view of traditional Christian doctrine. Bulgakov's approach demonstrates that the doctrine of the Incarnation (as any doctrinal formulation) must be recognized as an attempt at understanding an ultimate truth (Divine Sophia) within a limiting context (earthly Sophia). Thus, although admitting the centrality of the Chalcedonian formula, theology must offer an interpretation and translation of its insights into the questions and dilemmas of the contemporary world. This open-ended approach is then applied both to Incarnational and ecumenical theology.
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Bradshaw, Paul. "Difficulties in Doing Liturgical Theology." Pacifica: Australasian Theological Studies 11, no. 2 (June 1998): 181–94. http://dx.doi.org/10.1177/1030570x9801100205.
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This study critically examines some traditional methods in liturgical theology. The author argues that liturgy is as much a human artefact as a divine creation, and therefore that liturgical theology needs to take the fruits of historical research and the insights offered by the social sciences much more seriously than it has generally done. He also rejects the notion that there is a single theological meaning within every liturgical act which can be read out of it as a doctrinal norm. On the contrary, liturgies are essentially multivalent, and doctrine shapes both the liturgies themselves and people's interpretations of them at least as much as liturgical practice shapes belief.
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Bowman, Donna. "Authority and Openness: Emulating Barth in Evangelical and Process Theology." Process Studies 37, no. 1 (April 1, 2008): 114–27. http://dx.doi.org/10.2307/44797243.
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Abstract Although their doctrinal propositions differ significantly, process theology and evangelical theology may find common cause by considering convergences of method. These possibilities are currently limited by underlying assumptions about authority and openness to novelty that characterize the opposing camps. The methodology of Karl Barth holds out the promise of reinvigorating evangelical theology through an appreciation of his willingness to consider novel conclusions that spring from familiar premises. Likewise, process theology should emulate Barth’s passion for the historical doctrines of the Christian faith and the rich resources of scripture. In lieu of the divisions created by the categories of authority and obedience, process and evangelical thinkers alike can reorient themselves toward shared sources in terms of fidelity and loyalty, and therein find common ground.
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Blegur, Romelus. "Book Review." THEOLOGIA INSANI (Jurnal Theologia, Pendidikan, dan Misiologia Integratif) 2, no. 2 (July 31, 2023): 184–89. http://dx.doi.org/10.58700/theologiainsani.v2i2.47.
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Multicultural Theology is an alternative theology in the 21st century in dealing with the fact of ethnic and religious multiculturalism which is always colored by the phenomenon of conflict due to differences in doctrine. Through the book Multicultural Theology, conflicts due to doctrinal reasons are dismissed by Gunaryo Sudarmanto, because through his description which departs from the Theocentric and Christocentric dimensions, it appears that multiculturalism has room to exist because God Himself proposed it. This book is a contribution to the practice of Christians in establishing relationships with fellow believers in a multi-religious and ethnic society without compromising the uniqueness of the Christian faith.
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Stephenson, Christopher. "The Rule of Spirituality and the Rule of Doctrine: A Necessary Relationship in Theological Method." Journal of Pentecostal Theology 15, no. 1 (2006): 83–105. http://dx.doi.org/10.1177/0966736906069258.
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AbstractAs more and more Pentecostal theologians are pursuing formal training in academic theology and philosophy, they are becoming increasingly sensitive to the importance of being conscious of one's theological method in systematic theology. This article is a suggestion that Pentecostal theologians would benefit from adopting as one guideline for their theological method a form of lex orandi, lex credendi called `the rule of spirituality and the rule of doctrine', which involves a reciprocal relationship between Pentecostal spirituality and doctrine. The goal of the relationship is doctrinal theology that is informed by legitimate aspects of Pentecostal spirituality and that is able to correct illegitimate aspects of it. After the method is established, three aspects of Pentecostal spirituality are chosen to inform a Pentecostal doctrine of the Lord's Supper. Finally, aspects of this doctrine of the Supper are employed to critique other aspects of Pentecostal spirituality.
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Arnold, Jonathan. "New directions in music and theology." Theology 126, no. 1 (January 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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Sampson, John. "Unearthing Treasure in Clay Jars: T. C. Chao and the Formation of Chinese Dogmatic Theology." Studies in World Christianity 29, no. 2 (July 2023): 159–76. http://dx.doi.org/10.3366/swc.2023.0432.
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T. C. Chao (1888–1979) was a leading Chinese Protestant theologian renowned for his creative works of Chinese theology. Although scholars have traced significant changes and shifts in Chao’s theology in the 1940s, a particular formal aspect of his mature thinking has not received the attention it deserves. Chao began to emphasise and practise a particular form of Chinese theology in the 1940s and early 1950s, namely, doctrinal or dogmatic theology. This paper traces the development of Chao’s dogmatic theology and examines one representative dogmatic locus in his thinking, the doctrine of the Trinity. It argues that Chao’s turn to dogmatics not only richly illuminates a crucial aspect of his mature life and thought, but also sheds light on the legacy of Andrew Walls, whose work highlights Christianity’s cross-cultural diffusion and the gospel’s encounter with the cultural worlds it takes root within.
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Rostami Yekta, Fayyaz, and Ali Allahbedashti. "Epistemological Geometry of “Social Theology of Islam”." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (September 3, 2020): 153. http://dx.doi.org/10.18415/ijmmu.v7i8.1816.
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In order to know a scientific discipline or to establish a scientific major, it is necessary to study and identify the epistemological geometry of that discipline or major. This includes categories such as definition, purpose, subject, duties and responsibilities, methods and issues. It seems necessary to establish the major of “social theology” in the science of “Islamic theology”, aiming at “presenting the social dimensions of doctrinal teachings”, “analyzing new social issues related to doctrinal principles” and “responding to the mass of social misconceptions about religious teachings”. The present paper explains and analyzes the epistemological geometry of Islamic social theology.
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Granicka, Katarzyna. "His Body Will Appear in All of the Mirrors: Explaining Christian Doctrine to the Nahuas in the 1548 Doctrina Christiana." Religions 14, no. 12 (November 29, 2023): 1487. http://dx.doi.org/10.3390/rel14121487.
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After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to learn Indigenous languages and to prepare doctrinal materials dedicated specifically to the Christianization of this land was a task that might have seemed almost impossible to conduct in a short period of time, yet by the 1540s, the first printed catechisms (doctrinas) in Nahuatl began to appear. One of the earliest and broadest of these works is the 1548 Dominican Doctrina Christiana en Lengua Española y Mexicana, in which the friars attempted to explain all of the principles of Catholic theology to the Indigenous people. This paper analyses how through highly detailed descriptions and a meticulous choice of vocabulary, the authors strove to impart the tenets of Christian doctrine to the Nahuas in such a way as to make it both fully understandable and as unlikely as possible to be misinterpreted. It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the Doctrina Christiana would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. On the other hand, allowing Indigenous concepts to permeate the Christian discourse often led to the creation of ambiguity and provided a space of contestation that could influence the understanding of the Catholic concepts by the Indigenous audience.
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Avis, Paul. "On the Integrity of Doctrinal Theology Today." Ecclesiology 18, no. 2 (June 21, 2022): 250–54. http://dx.doi.org/10.1163/17455316-18020004.
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Webster, John. "Hermeneutics in Modern Theology: Some Doctrinal Reflections." Scottish Journal of Theology 51, no. 3 (August 1998): 307–41. http://dx.doi.org/10.1017/s0036930600056738.
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The territory indicated by my title is impossibly vast, and some delimitations are in order at the beginning. What follows does not attempt any kind of thorough or nuanced historical analysis of the great tangle of issues to which the terms of the title refer. ‘Hermeneutics’ and ‘modern theology’ don't exist as simple entities; the terms are shorthand ways of identifying very complex traditions of thought and cultural practices, and a serious attempt to trace those traditions and the variations in their relationship would be little short of a history of Western Christian thought since the rise of nominalism. What is offered here is more restricted and precise, chiefly an essay in Christian dogmatics. At its simplest, my proposal is that the Christian activity of reading the Bible is most properly (that is, Christianly) understood as a spiritual affair, and accordingly as a matter for theological description. That is to say, a Christian description of the Christian reading of the Bible will be the kind of description which talks of God and therefore talks of all other realitiessub specie divinitatis. There is certainly an historical corollary to this proposal — namely, the need for some account of why the dominant traditions of Western Protestantism (and more recently of Western Catholicism) have largely laid aside, or at least lost confidence in, this kind of dogmatic depiction of the church's reading of the Bible, replacing it with, or annexing it to, hermeneutical theory of greater or lesser degrees of sophistication and greater or lesser degrees of theological content.
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Levey, D. "Theology and practice in Piers Plowman." Literator 16, no. 2 (May 2, 1995): 179–94. http://dx.doi.org/10.4102/lit.v16i2.629.
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The fourteenth-century English poem Piers Plowman, by William Langland, tells of a quest for and pilgrimage to Truth, or God. The poem is lengthy and diffuse, and evidences Langland’s keen interest in philosophy, theology, politics, social conditions and apocalyptic literature, to mention only some areas. Underlying all, however, is a concern with the practical living-out of abstruse doctrinal concepts in everyday life. This essay explores certain characters and concepts which embody the doctrine and practice of charity, in order to demonstrate the interweaving of theory and practice which characterizes Langland at his best.
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Turner, Philip. "Living Theology: Methodists Respond to a Call to Holiness." Holiness 6, no. 1 (January 1, 2020): 4–10. http://dx.doi.org/10.2478/holiness-2020-0002.
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Abstract The doctrinal standards of the Methodist Church in Britain assert a vocation of holiness yet what is unclear is the strategy through which this vocation might be enabled. The author outlines research that describes diverse responses to holiness within one particular British Methodist church. Throughout the article, the author asserts the relational nature of holiness and therefore presents an authentic and effective way for enabling local Methodist churches to engage with their Methodist doctrine through local and rooted relationships joining together in spiritual exploration and sharing in God's ministry.
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Rathel, David Mark. "John Gill and the History of Redemption as Mere Shadow." Journal of Reformed Theology 11, no. 4 (January 22, 2018): 377–400. http://dx.doi.org/10.1163/15697312-01104001.
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Abstract John Gill was an influential minister and theologian of the eighteenth century. Deeply influenced by the Reformed tradition, he made significant innovation to the doctrine of the covenant of redemption. Current surveys of his theology have unfortunately not adequately explored this innovation. The primary cause of this failure is a lack of attention to Gill’s historical context, a context shaped by doctrinal antinomianism and no-offer Calvinism. This article will contextualize Gill’s thought and provide a more accurate reading of his covenant theology by arguing that he offered a unique construction of the covenant of redemption that radically minimized human agency in the reception of salvation.
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Hamilton, S. Mark. "Re-Thinking Atonement in Jonathan Edwards and New England Theology." Perichoresis 15, no. 1 (May 1, 2017): 85–99. http://dx.doi.org/10.1515/perc-2017-0005.
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Abstract Jonathan Edwards′ New England theology has a great deal more to say that is of contemporary doctrinal interest than it is often credited with, particularly as it relates to the doctrine of atonement. This article explores several anomalous claims made be this 18th and 19th century tradition, and in this way, challenges the recent and growing consensus that Edwards espoused the penal substitution model and his successors a moral government model. I argue that of all that is yet to be considered about their doctrine of atonement, we ought to begin with those claims made about the nature and demands of divine justice.
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Ernst, Harold E. "The Theological Notes and the Interpretation of Doctrine." Theological Studies 63, no. 4 (December 2002): 813–25. http://dx.doi.org/10.1177/004056390206300407.
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[The author first examines the application of the qualificatio theologica or theological norm as an aid to doctrinal interpretation in Catholic neo-Scholastic theology. He then explores the emergence of related interpretive questions at Vatican II, particularly with regard to two sections of Lumen gentium. His examination suggests a hermeneutical principle for interpreting the documents of Vatican II, namely the importance of being attentive to the nature of the council as a transitional event in Catholic theology. His study also highlights the continuing need for a consistent method of qualifying doctrinal statements.]
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Avis, Paul. "Stephen Sykes and the Essence of Christianity." Ecclesiology 15, no. 1 (February 6, 2019): 34–45. http://dx.doi.org/10.1163/17455316-01501006.
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Stephen Sykes chastised English (especially Anglican) theology for its neglect of systematic and doctrinal theology and worked for its revival. He viewed the liberal tendency in English theology in the 1960s and 1970s as attributable, at least in part, to lack of doctrinal rigour and to ecclesiastical woolliness. Sykes contributed to methodological reflection on systematic theology, but his occasional forays into systematics were not his major efforts. However, one systematic theological topic to which Sykes made a significant contribution was the question of the essence of Christianity, which he pursued in critical dialogue with a galaxy of modern theologians. His account of the essence in relation to the ‘external’ and ‘internal’ aspects of Christianity is not satisfactory and his conclusion that the essence is an ‘essentially contested concept’ is disappointing. Nevertheless, his discussion sheds light on the problem and remains a stimulus and resource for further work on this topic.
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Antonyan, Artur R. "Anthropological positions of Pelagius and John Cassian." Issues of Theology 4, no. 3 (2022): 398–407. http://dx.doi.org/10.21638/spbu28.2022.304.
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The article presents a comparative analysis of the anthropological constructions Marseille abbot John Cassian and the British monk Pelagius. The study focuses on the need for a thorough revision doctrinal assessments established in Western theological science, according to which John Cassian is a representative of the so-called “semi-Pelagian” theology. The author believes that the wrong view of the Cassian’s theology formed as a result of considering his doctrines in the context of the Pelagian dispute. Cassian’s theology is not related to the Pelagian discussion of free will and predestination. His anthropology was formed in the context of the Eastern Christian ascetic tradition. Eastern Christian theology paid great attention to questions about the role of divine grace and human action in the matter of salvation. Cassian, being the heir to the Eastern Christian monastic tradition, emphasized personal asceticism. This led many theologians to draw the wrong conclusion that the Marseille abbot was a follower of Pelagius. The article shows that the views of Cassian are far from the theology of Pelagius and are closer to Augustine in many respects.
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Pereira, JosÉ. "Bādarāyana: Creator of Systematic Theology." Religious Studies 22, no. 2 (June 1986): 193–204. http://dx.doi.org/10.1017/s0034412500018205.
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It is sometimes asserted that Philo of Alexandria (c. 40/30 B.C.–A.D. 40/50) is the creator of systematic theology – not because he created systematics, that is, a body of doctrine classified and integrated by a set of principles defined in philosophical terms, but because he created theology, that is, a mode of philosophizing which derives its main categories from a supernatural revelation. Such a mode was pursued by Philo's Christian disciples, among whom was Origen (c. A.D. 185 to C. 254), one of the first of his faith to attempt, unsuccessfully, to formulate a systematics. Not until John Damascene (c. 675 to c. 749) was the attempt realized, but only in part: for while Damascene does classify the doctrinal truths of the Christian faith in an orderly manner, and through the use of philosophically defined concepts, he does not seek to investigate their inner philosophical intelligibility and cohesiveness. Christian doctrine was too involved for being viewed comprehensively all at once, and while some theologians, like Dionysius (c. A.D. 500) and Maximus the Confessor (c. 580–662), appear to have grasped its inner architectonics, they seem to have been unable to express it in a clear and structured literary form.
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Moe, David Thang. "From a Trinitarian Theology of Religion to a Trinitarian Theology of Religions: Bridging ‘First Theology’ and ‘Second Theology’." Expository Times 130, no. 7 (November 5, 2018): 285–304. http://dx.doi.org/10.1177/0014524618812267.
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This paper examines the problem of a theology of religions without the Trinity and the problem of overemphasizing interreligious dialogue without taking the inner communion identity of the church seriously. This paper argues that central to an authentic Trinitarian theology of religions is the question of how the church is rightly to be understood in relation to the Trinity as the doctrinal ground and guide for its inner communion of first theology (a trinitarian theology of the Christian religion) and in its external communion of second theology with the religious world as the realm of the trinitarian reign (a trinitarian theology of religions). Building on this framework, this paper explores the right hermeneutics of the triple identity of the Trinity, Christian faith and other faiths as the ground and guide for Christian right approaches to other faiths for the right goals of mission.
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Hill, Mark. "LEGAL THEOLOGY." Journal of Law and Religion 32, no. 1 (March 2017): 59–63. http://dx.doi.org/10.1017/jlr.2017.20.
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Ecclesiology is the study of the church which explores the origins, nature, and purposes of the church universal. Its method includes developing categories to indicate the attributes of the church, as e.g. one, holy, catholic, and apostolic; the people of God; and the fellowship of the spirit. One aim of ecclesiology is to teach and help us understand what may be authentic, required, permissible, or appropriate church structures, such as in ministry, government, discipleship, evangelism, worship, and teaching. Legal theology might be considered to be a branch of ecclesiology. Many scholars refer to church law as applied ecclesiology, and in so doing they speak of a “theology of church law” and a “theology in church law.” The former is a doctrinal and perhaps more speculative exercise; the latter is more descriptive and scientific.
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Torrijos-Castrillejo, David. "Proclaiming the Divine Logos to the Man of the Future." Studia Nauk Teologicznych PAN, no. 16 (December 2, 2021): 137–54. http://dx.doi.org/10.31743/snt.12456.
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This paper studies the cooperation of theology in the new evangelization in societies of ancient Christian tradition which are suffering an advanced process of secularization. It begins with Spain, where a recent debate on the influence of Christian intellectuals on social life suggests the ineffectiveness of ecclesiastical resources in transmitting the rich Catholic doctrinal heritage. Then the author deals with the idiosyncrasy of contemporary man, which lies near the one of the immediate future’s man: an uprooted subject who does not believe that life has any meaning, is deeply marked by emotivism and attaches little significance to truth. The theology of tomorrow cannot feed this emotivism but must be proactive in its own way. The proclamation of the Gospel is not different from the exposition of the Church’s doctrine. To detach evangelization from the teaching of Christian doctrine cannot help the encounter with Christ. In order to succeed in transmitting this doctrine by making it suggestive, theologians should work together with experts in communication.
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Pidluzhna, Olha. "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith." Ukrainian Religious Studies, no. 83 (September 1, 2017): 109–16. http://dx.doi.org/10.32420/2017.83.775.
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In the article by О.Pidluzhna "Pentecostal hamartiologiya and the doctrine of the salvation of man in the theology of Christians of the Evangelical Faith" it is pointed out that Pentecostals do not have the doctrinal corpus of documents of their faith unified for all communities. This gives rise to certain difficulties in their own self-presentation and agreement with each other, as well as in scientific attempts to interpret Pentecostal practices. The author proves that the doctrine of saving man in Pentecostal is the most multifaceted and perfect, it is almost impossible to find differences for the existence of other interpretations, otherwise it will contradict the Holy Scripture. An attempt has been made to emphasize the study of the main components of the biblical doctrine of human salvation within the theology of the Assemblies of the Churches of God, in contrast to the scientific generalized joint experience of the classical Pentecostals and charismatics.
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Gregersen, Niels Henrik. "Dogmatik som samtidsteologi." Dansk Teologisk Tidsskrift 71, no. 4 (June 26, 2023): 290–310. http://dx.doi.org/10.7146/dtt.v71i4.138285.
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This essay develops a program for defining doctrinal studies as the descriptive and normative study of contemporary Christian thought. “Dogmatics” is contemporary theology in the two-fold sense of studying current varieties of Christian doctrine, worldview formation and ethos, and of constructing coherent and self-reflexive proposals for Christian teachings in contemporary contexts. History of doctrine remains an important sub-discipline which serves the purpose of clarifying basic grammars and continuing patterns of Christian thought. Likewise, the study of major theologians exemplifies how well-winnowed theological proposals of the past may continue to inspire and inform contemporary theology. The focal interest, however, lies in analyzing and re-articulating contemporary expressions of Christian faith, while evaluating the potentials of Christian semantics for future Christian communication practices. The regulative rules of Christian grammars, the fluid forms of Christian semantics, and the communicative potentials of Christian pragmatics thus make up the core subject-matter of contemporary theology. It is furthermore argued that contemporary theology is to be pursued in the interest of the society at large. Yet the field has a special function for the Church. For while contemporary theologians propose, communities of faith dispose when it comes to the fate and fortunes of the theological proposals.
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Alexander, Kimberly Ervin. "Matters of Conscience, Matters of Unity, Matters of Orthodoxy: Trinity and Water Baptism in Early Pentecostal Theology and Practice." Journal of Pentecostal Theology 17, no. 1 (2008): 48–69. http://dx.doi.org/10.1163/174552508x331970.
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AbstractThis article surveys early Pentecostal discussions of the doctrine of the Trinity and water baptism and focuses specifically on baptismal mode and formula. In tracing the discussion from 1906 to the period just after the 1916 General Council of the Assemblies of God, literature from various streams of the tradition is examined. By surveying the periodical literature as well as official documents produced by these various denominations and groups, not only will doctrinal discussions be seen but also the practices associated with water baptism. It is the author's conclusion that there was some degree of flexibility with regard to both formula and mode of baptism before the emergence of the New Issue (1914). However, the research reveals that there was a well thought out doctrine of the Trinity prior to the rise of Oneness theology thereby establishing that Pentecostal theology was Trinitarian in its inception.
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McCarty, James W. "NEW DIRECTIONS IN INTERNATIONAL JUSTICE." Journal of Law and Religion 29, no. 1 (February 2014): 197–205. http://dx.doi.org/10.1017/jlr.2013.11.
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In a short, provocative essay in First Things, political scientist Daniel Philpott argued that there is a new international theology. He called that theology “the liberal peace.” The liberal peace is an approach to international peacebuilding and transitional justice that emphasizes criminal trials alongside the rapid establishment of a market economy and a liberal democracy, especially in the form of elections. According to Philpott, this “theology” has its own cathedral in The Hague, its own pope (Luis Ocampo, the first Prosecutor of the International Criminal Court), magisterium (speeches by UN secretary generals, beginning with Boutros Boutros-Ghali's 1992 document An Agenda for Peace), saints (Woodrow Wilson), and doctrinal tradition. The doctrinal tradition is composed primarily of the writings of liberal philosophers (Immanuel Kant, Thomas Hobbes, John Locke, John Rawls, etc.) who highlight individual rationality as the ground of human rights and the protection of individual rights as the solution to the dangers of living in the state of nature.
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WEST, JIM. "THE DISTINCTIVES OF “TWO KINGDOM” THEOLOGY." UNIO CUM CHRISTO 4, no. 1 (April 23, 2018): 133–52. http://dx.doi.org/10.35285/ucc4.1.2018.art8.
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In recent years the Reformed world has tackled a number of doctrinal issues, the most recent being the Two Kingdom theology, the epicenter being Westminster Theological Seminary in California. This theology is intensely practical, since it impacts the daily work of the Christians as pilgrims through God’s world. The practicalities are depicted by the title of David VanDrunen’s intriguing book and defense, Living in God’s Two Kingdoms. This article examines Two Kingdom theology, reviews the main issues, and proposes a constructive criticism.
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Wood, Donald. "‘An Extraordinarily Acute Embarrassment’: The Doctrine of Angels in Barth's Göttingen Dogmatics." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 319–37. http://dx.doi.org/10.1017/s003693061300015x.
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AbstractStudy of Barth's doctrine of angels has languished, and the time is ripe for a thorough reassessment. While any full account will centre on the magisterial theology of angels in the Church Dogmatics, much can be gained from a close, contextually informed reading of the earlier treatment of angels in the Göttingen dogmatics lectures. These lectures are shaped by a twofold procedural commitment: Barth's presentation is ordered, on one hand, to a recognisably modern conception of the logical content of Christian preaching; and it conforms, on the other hand, to a doctrinal sequence recommended by the dogmatic textbooks of the classical Reformed tradition. A tension between these two aspects becomes visible in Barth's handling of the doctrine of angels – a tract of teaching by which he is visibly unsettled. Barth accordingly attends with particular care to two fundamental modern objections to the doctrine – namely that it involves a superfluous reduplication of anthropological themes and that it has no independent doctrinal standing. The first objection exploits the observation that the doctrine of angels traditionally stands in close proximity to the doctrine of the human creature; the second follows from the claim that Christian preaching, and the dogmatic theology which serves it, attends strictly to the relationship between God and humanity, realised and revealed in the gospel. Barth's attempts to respond to these criticisms, and so to draw out the necessity and the proper dogmatic status of the doctrine of angels, are traced in detail. Angels and demons, conceived as real spiritual forces, are ineluctable features of the situation within which human moral agency is exercised. And angels are ingredients in, though not central to, the scriptural depiction of the relationship between God and humanity. Barth's elaboration of the positive features of Protestant scholastic angelology is summarised, and the motivating impulses and constructive potential of his theology of angels are briefly noted: Barth's exposition may be read as a complex exercise in theological self-differentiation; a recommendation of a distinctive style of biblical reasoning; and a creative contribution to the revitalisation of a culture of Christian witness.
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Nessan, Craig L. "The Necessity and Limit of a Contextual Theology." Mission Studies 20, no. 1 (2003): 78–92. http://dx.doi.org/10.1163/157338303x00160.
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AbstractContextual theology is a necessity, but it also has limits. This is the thesis of Craig L. Nessan in this article. It is a necessity because of the Incarnation of Jesus Christ and the sacramental nature of Christian life. God is always revealed in particular times and places. Nevertheless, argues Nessan, contextual theology is limited by the consistency of God's character and activity. "While it is vital to pay attention to the particularity of God's revelation within a given context, it is equally necessary to affirm the coherence of God's characteristic way of becoming revealed." Careful reflection on the development of Christian doctrine demonstrates the value of attending both to its contextuality and its consistency. Doctrinal expression of faith provides the particularity of contextual expression (a certain language, culture, period) on the one hand, and provides the parameters of orthodoxy (the church's faith) on the other.
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F. BOROWSKI, PIOTR. "The teachings and theology of St. Peter in the early Church." Język. Religia. Tożsamość. 1, no. 29 (June 5, 2024): 147–60. http://dx.doi.org/10.5604/01.3001.0054.5832.
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The teachings and theological contributions of Saint Peter constitute the doctrinal bedrock upon which the incipient early Church was erected, thereby bequeathing a durable heritage of sagacious precepts and counsel extracted from his profoundly intimate interactions with Jesus and his spiritual journey. These profound doctrinal tenets not only convey perennial verities but also establish a robust underpinning that has delineated the way for the development and metamorphosis of the Church within the socio-religious milieu of the Judeo-Pagan world.
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Grumett, David. "Yves de Montcheuil: Action, Justice, and the Kingdom in Spiritual Resistance to Nazism." Theological Studies 68, no. 3 (September 2007): 618–41. http://dx.doi.org/10.1177/004056390706800307.
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The few extant studies of Jesuit martyr and theologian Yves de Montcheuil focus on his life and theology. This article combines these considerations with philosophical and political ones by examining how Montcheuil's spiritual resistance to Nazism emerges from his study of action and justice in the thought of Nicolas Malebranche and Maurice Blondel. Montcheuil's oeuvre culminates in a lived theology of sacrifice, and shows how the French war experience contributed to doctrinal development in areas such as faith and action, liberation theology, church—state relations, and lay ecclesiology.
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Goodman, Lenn E., and Scott Aikin. "What did Epicurus Learn from Plato?" Philosophy 92, no. 3 (March 28, 2017): 421–47. http://dx.doi.org/10.1017/s0031819117000110.
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AbstractEpicurus and Epicureans were famously antagonistic toward Platonic metaphysics and the dialectical style and technique pioneered in the Academy. However, there are Platonic methodological and doctrinal themes in Epicurus's epistemology, theology, and politics.
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Perșa, Răzvan. "Intermarriage in the Canonical Tradition of the Orthodox Church." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 346–72. http://dx.doi.org/10.2478/ress-2018-0028.
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Abstract My research tries to re-examine the issue of mixed marriage from the point of view of the Orthodox Canonical Tradition in the broader context of marital and baptismal theology, through an extensive interpretation of the canons of the Orthodox Church regarding intermarriage according to the historical, social, legal, doctrinal, and canonical context of the promulgation of those canons. The interpretation of the canons regarding mixed marriage will try to emphasize the definition of heretical groups in accordance with the baptismal theology and with the manner of reception of heretics into the Orthodox Church that was developed by every Council. In accordance with the Canons of the Council of Laodicea and of the Fourth Ecumenical Council, I will demonstrate that the Church did not stipulate any immediate conversion of the non-Orthodox spouse and the marriage was not grounded on immediate baptism, but on the willingness of the heterodox person to promise and accept Orthodox teachings for a future baptism. In accordance with the interpretation of Canon 72 of the Council of Trullo, I will emphasize that the canonical prohibition of mixed marriage is not a doctrinal one, otherwise the canon would reject any cohabitation between Orthodox and non-Orthodox, but rather it is a pastoral, canonical and disciplinary measurement in order to suppress the spread of heretical doctrines and teachings.
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RUSCONI, María Cecilia. "La división de la teología en el Tractatus de philosophica interpretatione sacrae Scripturae de Heymerico de Campo (1395-1460) / The Division of Theology According to the Tractatus de philosophica interpretatione sacrae Scripturae by Heymericus de Campo (1395-1460)." Revista Española de Filosofía Medieval 23 (April 20, 2016): 299. http://dx.doi.org/10.21071/refime.v23i.8984.
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The Tractatus de philosophica interpretatione sacrae Scripturae contains nine lectures taught at the University of Leuven in 1435. In the first lesson, Heymericus develops a threefold classification of mystical, symbolic and philosophical theology. This scheme is modified in the epilogue, where symbolical theology has the lowest level of the three categories. This paper provides a description of the doctrinal structure of the treatise in order to explain the epistemological inconsistency between the two passages
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Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.
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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.
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Fountain, Philip. "Political Theology of Covid Governance." Counterfutures 14 (March 25, 2024): 144–69. http://dx.doi.org/10.11157/cf.v14.241.
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A popular view of contemporary New Zealand politics is that it is devoid of ‘religious’ dynamics, but the government’s response to the Covid-19 pandemic showed that religious ideals, cosmological paradigms, doctrinal discourses, and ritual practices continue to shape political processes. This article analyses themes of transcendence and the sacred in the government’s handling of the Covid pandemic, themes that became fundamental to the daily management of the pandemic and its various effects. Drawing on scholarship on political theology, this article explores ideas of solidarity, sacrifice, sovereignty, and the iconic to facilitate a better understanding of the contestations over governance during a time of crisis.
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Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.
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Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.
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Weaver, Steve. "‘Three Subsistences … One Substance’: the Doctrine of the Trinity in the Second London Confession." Perichoresis 20, no. 1 (March 1, 2022): 9–21. http://dx.doi.org/10.2478/perc-2022-0002.
Full textAbstract:
Abstract This article examines the doctrine of the Trinity taught in the Second London Confession of Faith of 1677. It begins by examining a trinitarian controversy among the Particular Baptists of England in the mid-seventeenth century. After outlining the doctrinal deviations of Thomas Collier, the article proceeds to describe some of the responses to Collier from the Particular Baptist community. In many ways the Second London Confession can be seen as a response to Collier. The article also explores the theology of Hercules Collins, a signatory of the Second London Confession, in contrast to the doctrinal deviations of Collier. The article shows that the Particular Baptists continued in the orthodox Christian tradition of the Apostles, Nicene, and Chalcedonian Creeds. They adopted the Reformed confessional language of the Westminster Confession of 1646 and the Savoy Declaration of 1658 while at the same time not fearing to adjust the language in accordance with their orthodox commitments.
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McGarry, Joseph. "Con-formed to Christ: Dietrich Bonhoeffer and Christian Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 226–42. http://dx.doi.org/10.1177/193979091200500204.
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This essay offers an overview of Dietrich Bonhoeffer's distinct theology of conformation in Christ. His work is unique both in form and content. Formally, Bonhoeffer, as a systematic theologian, emphasizes doctrinal relationships as well as biblical exegesis. This leads him to develop a distinct content of Christian formation. This essay investigates how he works and the specific benefits of an exhaustive theological accounting of formation in Christ. To do this, this essay investigates Bonhoeffer's “upstream” theological commitments, beginning with anthropology, in order to illumine his distinct starting position. These are then put into conversation with doctrines of sanctification and holiness to draw attention to their import for Christian formation. It will then review Bonhoeffer's unique understanding of conformation in Christ and what it means for Christ to take form among the community. All of this will be done in order to place him in conversation with more dominant models of formation and look forward to how his theology might push the current dialogue further.
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Platten, Stephen. "Making Good People … Rather than Making People Good?" Journal of Anglican Studies 13, no. 2 (June 30, 2015): 156–71. http://dx.doi.org/10.1017/s1740355315000091.
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AbstractThe paper investigates the roots of a virtue-based ethics within Anglicanism starting with the Caroline tradition in the seventeenth century. In the twentieth century there was a rebirth of ‘Anglican Moral Theology’ with the work of Kenneth Kirk, Robert Mortimer and Lindsay Dewar. Issues of perfectibility are examined. The recovery of the Orthodox tradition of deification at the present time and the rebirth of virtue ethics through the work of Alasdair McIntyre are explored. Anglicanism is rooted in an approach where grace is already present in the natural order but which is enhanced by an integralist approach to theology bringing together doctrinal, ascetic and moral theology in one compass.
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CORTI, Enrique Camilo. "Dialectic, Theology, Ontology: Roscelin and Anselm." Revista Española de Filosofía Medieval 24 (November 24, 2017): 55. http://dx.doi.org/10.21071/refime.v24i.10452.
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This paper presents a re-reading of Anselm’s Epistola de incarnatione verbi, examining it as a textual and doctrinal interpretation carried out by Anselm about the statements by Roscelin of Compiègne. It is marked by three moments: hearing, understanding and responding. Hearing is applied, on the one hand, to the literal text of the statement in the conditional version exposed in the Epistola de incarnatione verbi and in Letter 128; and, on the other hand, in the version in Letters 129 and 136. Understanding requires the experience of those who believe in the Incarnate Word. The response refutes the Roscelin's thesis.
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Антонян, Артур Романович. "Transformation Augustinian Soteriology in the Theological Work of Bernard Clairvaux." Theological Herald, no. 2(49) (August 15, 2023): 83–94. http://dx.doi.org/10.31802/gb.2023.49.2.005.
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Статья посвящена рассмотрению антропологических и сотериологических позиций католического мистика Бернарда Клервоского. Показана рецепция тех богословских положений о безнадёжно повреждённой человеческой природе, которые когда-то выдвинул Аврелий Августин и которые получили своеобразное осмысление в творчестве средневекового автора. Особое внимание уделено вопросу о свободе воли в контексте учения о первородном грехе. Обозначены важные точки соприкосновения и расхождения между богословскими постулатами Августина и Бернарда. Также в работе выделены основные аспекты синергетической концепции спасения, которой придерживался Бернард и которая по основным своим положениям выходит за рамки августинизма. Целью статьи является определение тех специфических черт сотериологии цистерцианского мистика, которые имея основанием теологию Августина, тем не менее вступают в доктринальный конфликт с некоторыми августинианскими постулатами. Актуальность данной работы обусловлена тем, что преемственность концепции спасения от Августина к Бернарду Клервоскому не была предметом специального монографического исследования в отечественной историко-философской литературе. В качестве основного метода исследования автор использует сравнительный анализ. This article examines the doctrine of salvation by the Catholic theologian, medieval mystic Bernard of Clairvaux.Also disclosed in detail his anthropological position, which is the basis for Bernard's soteriology. The author shows the features of the continuity of Augustinian anthropology in the doctrinal postulates of Bernard. Particular attention is paid to the issue of free will in the context of the doctrine of original sin. The purpose of the article is to determine those specific positions of Bernard Clairvaux's soteriology, which, based on the theology of Augustine, nevertheless come into doctrinal contradiction with the Augustinian postulates. As a result of the study, author comes to the conclusion that the Augustinian doctrine of salvation is undergoing significant changes in the work of Bernard Clairvaux. The scientific work is relevant because the succession of soteriological doctrines from Augustine to Bernard was not considered in Russian philosophical science. In this article, the author uses the method of comparative analysis.