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Journal articles on the topic 'Elizabethan theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Kirby, Torrance. "‘Divine Offspring’: Richard Hooker’s Neoplatonic Account of Law and Causality." Perichoresis 13, no. 1 (June 1, 2015): 5–17. http://dx.doi.org/10.1515/perc-2015-0001.

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Abstract Richard Hooker’s (1554-1600) adaptation of classical logos theology is exceptional and indeed quite original for its extended application of the principles of Neoplatonic apophatic theology to the concrete institutional issues of a particular time and place-the aftermath of the Elizabethan Religious Settlement of 1559. Indeed, his sustained effort to explore the underlying connections of urgent political and constitutional concerns with the highest discourse of hidden divine realities-the knitting together of Neoplatonic theology and Reformation politics-is perhaps the defining characteristic of Hooker’s distinction mode of thought. Hooker’s ontology adheres to a Proclean logic of procession and reversion (processio and redditus) mediated by Aquinas’s formulation of the so-called lex divinitatis whereby the originative principle of law remains simple and self-identical as an Eternal Law while it emanates manifold, derivative and dependent species of law, preeminently in the Natural Law accessible to human reason and Divine Law revealed through the Sacred Oracles of Scripture. For Hooker, therefore, ‘all thinges’-including even the Elizabethan constitution in Church and Commonwealth, are God’s offspring: ‘they are in him as effects in their highest cause, he likewise actuallie is in them, the assistance and influence of his deitie is theire life.’

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2

Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (December 1992): 394–407. http://dx.doi.org/10.2307/3167793.

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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in this world,” has become a virtual article of faith in puritanist scholarship, although few recent historians have shared his profound interest in the latter covenant. Indeed, relegation of communal and this-worldly themes to a separate and inevitably secondary category has narrowed dramatically the focus of inquiry. It suffices to note that the three most recent monographs on the subject in English virtually equate “federal theology” with a gracious individualized contract exclusive to the elect (and its antithesis, the “covenant of works”).

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3

Radner, Ephraim, and John Booty. "Reflections on the Theology of Richard Hooker: An Elizabethan Addresses Modern Anglicanism." Sixteenth Century Journal 32, no. 3 (2001): 907. http://dx.doi.org/10.2307/2671597.

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4

Kott, Jan. "The Two Hells of Doctor Faustus: a Theatrical Polyphony." New Theatre Quarterly 1, no. 1 (February 1985): 7–18. http://dx.doi.org/10.1017/s0266464x0000138x.

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The first article in the first issue of the original TQ was a piece by Jan Knott, utilizing the concept of the absurd as a means of understanding Greek tragedy. Recently, his essays, of which many first appeared in TQ, have been published in a new collection, The Theatre of Essence, from Northwestern University Press. Kott's idiosyncratic approach to the interpretation of theatre texts continues to distinguish him as one of those rare literary critics whose insights illuminate the play in production – the reflection in the Brook–Scofield King Lear of his Beckettian interpretation in the seminal Shakespeare Our Contemporary being just the most famous instance. Now Jan Kott, who teaches at the State University of New York, Stony Brook, turns to the world of Shakespeare's own contemporary, Christopher Marlowe, and examines Doctor Faustus as the meeting-place of many kinds of Elizabethan and pre-Elizabethan theatre, contributing to an understanding of the play that is rooted not in a dead theology but in a living theatricality.

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Hutson, Lorna. "On the Knees of the Body Politic." Representations 152, no. 1 (2020): 25–54. http://dx.doi.org/10.1525/rep.2020.152.2.25.

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This paper analyzes the fullest theoretical elaboration of the doctrine of the King’s Two Bodies in the Elizabethan period, Edmund Plowden’s Treatise on the Succession (1567). It argues that Plowden here deploys the King’s Two Bodies not, as has been thought, as a legal proof against the foreign birth of Mary Queen of Scots, but as a way of embodying and sacralizing the disputed historical relations of England and Scotland. Plowden’s sacralizing metaphors of embodiment transform the highly contentious English claim of Scotland’s historic vassalage into the indisputable and timeless truth of political theology.

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Todd, Margo. "“All One with Tom Thumb”: Arminianism, Popery, and the Story of the Reformation in Early Stuart Cambridge." Church History 64, no. 4 (December 1995): 563–79. http://dx.doi.org/10.2307/3168838.

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Historians of early-seventeenth-century English religion are deeply divided over whether the church of the 1630s was characterized by more general theological and liturgical agreement and tolerant ecumenism, or by escalating conflict over theology and ceremonies, driven in part by virulent anti-popery and culminating in the violence of the 1640s. Those who see conflict acknowledge that such categories as Puritan and Anglican are unwarranted for what was really a spectrum of opinion, with the moderate range heavily occupied. Still, they find antecedents of the Civil War in longstanding quarrels over theology and ceremony. For those who find the Caroline church a consensual body, on the other hand, the causes of that war “remain elusive.” Having discarded as simplistic the plot line of the received version, which proceeds inexorably from Elizabethan dissent to “Puritan Revolution,” they now substitute short-term contingency and the sudden flourishing of a lunatic fringe. In the process of trying to sort out the complexity of contemporary theological opinion, they have lost the thread of the story they were trying to tell.

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7

Saunders, James. "The Limitations of Statutes: Elizabethan Schemes to Reform New Foundation Cathedral Statutes." Journal of Ecclesiastical History 48, no. 3 (July 1997): 445–67. http://dx.doi.org/10.1017/s0022046900014871.

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The lurches from Catholicism to Protestantism and back which occurred in the reigns of Henry VIII, his son and two daughters produced dramatic changes in the liturgies, decorative fittings, and even, on occasions, the architecture of the country's cathedrals. Yet, despite these changes, there was a real sense in which cathedrals were at the eye of the confessional storms which raged about them. It is true that, as part of the Henrician reform process, the monastic corporations at Carlisle, Durham, Peterborough, Ely, Norwich, Canterbury, Rochester, Osney, Winchester, Westminster, Gloucester, Worcester and Bristol had been first dissolved and then refounded as ‘cathedrals of the new foundation’, the monks replaced by minor canons and prebendaries. Once this upheaval was over, however, the new foundation cathedrals underwent little further institutional change. Those cathedrals which had been staffed by secular priests before the Reformation (known as cathedrals of the old foundation), moreover, survived almost wholly untouched. In both new and old foundations, the same administrative and financial structures continued to support dignitaries and liturgical officers whose only obvious function remained the celebration of liturgy, despite the rejection of opus Dei and its accompanying theology of good works.

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8

Reimer, Jonathan. "The Lost Works of Thomas Becon." Library 21, no. 4 (December 2020): 477–97. http://dx.doi.org/10.1093/library/21.4.477.

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Abstract This article attributes four lost works to the literary corpus of the English clergyman and bestselling Tudor devotional author Thomas Becon (1512–1567): The Shelde of Saluacion, An Heauenly Acte, Christen Prayers and Godly Meditacions, and The Resurreccion of the Masse. It ascribes these texts to Becon in light of three types of corroborating evidence: contemporary attribution, parallels of content, and early publication history. These four lost works not only furnish a fuller picture of his literary output, but also provide new insights into his career, rhetoric, and theology. As Becon was the most popular evangelical devotional author writing in English during the sixteenth century, this analysis of his hitherto unattributed books makes a valuable contribution to the bibliography of Tudor England, especially during the transformative years of the Henrician, Edwardine, Marian, and Elizabethan Reformations.

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9

III, Frank A. James, and Bryan D. Spinks. "Two Faces of Elizabethan Anglican Theology: Sacraments and Salvation in the Thought of William Perkins and Richard Hooker." Sixteenth Century Journal 33, no. 1 (2002): 292. http://dx.doi.org/10.2307/4144310.

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10

Gazal, André A. "‘By Force of Participation and Conjunction in Him’: John Jewel and Richard Hooker on Union with Christ." Perichoresis 12, no. 1 (June 1, 2014): 39–56. http://dx.doi.org/10.2478/perc-2014-0003.

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ABSTRACT The author of a Christian Letter cited a passage from John Jewel’s A Reply to Harding’s Answer in which the first major apologist of the Elizabethan Settlement spoke of the role of faith and the sacraments in union with Christ. Andrew Willet, the likely author of this work, quoted it against Richard Hooker in order to show how the latter contravened the sacramental theology of the national Church as interpreted by Jewel as one of the foremost expositors of its doctrine. Jewel, however, in his Reply to Harding’s Answer, enumerates four means of the Christian’s union with Christ: the Incarnation, faith, baptism, and the Eucharist-a fact overlooked in A Christian Letter by its author in his endeavor to impeach Hooker’s orthodoxy. Proceeding from the observation that both Jewel and Hooker believed that the locus of Christian salvation is union with Christ, this essay compares the two divines’ respective views of this union by examining the manner in which they understand the role of each of these means forming and maintaining this union. On the basis of this comparison, the essay argues that A Christian Letter misrepresented Jewel’s position and that Hooker’s view of union with Christ was essentially the same as the late bishop of Salisbury’s, notwithstanding some differences in detail and emphases. The article concludes with the opinion that Hooker represents continuity of a particular soteriological emphasis in the Elizabethan Church that can possibly be traced back to Jewel as a representative of the Reformed tradition stressing this doctrine.

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11

MacCulloch, Diarmaid. "The Birth of Anglicanism." Ecclesiastical Law Journal 7, no. 35 (July 2004): 418–28. http://dx.doi.org/10.1017/s0956618x00005603.

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The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, and their Reformations gradually moved towards those of central Europe—the first Reformed theologians. Edward VTs Reformation aligned itself with this new grouping, and produced prototypes of liturgy and theological formulary which endure to the present day—with the exception of a proposed reform of canon law, with its provisions for divorce. Elizabeth Ts 1559 religious settlement fossilised Edward's Church from autumn 1552. It made no concessions to Catholics, despite later A nglo- Catholic myth-making: minor adjustments were probably aimed at Lutherans. There is nevertheless a ‘Nicodemite’ association among the leading figures who steered the Settlement through its opening years. Important and unlikely survivals were cathedrals, uniquely preserved in a Protestant context and a source of future ideological Catholic ‘subversion’. Nevertheless the theological tone of the Elizabethan Church was a broadly-based Reformed Protestantism, aligned to Zürich rather than to Geneva. Early seventeenth-century Arminianism or Laudianism represented a new direction, and the Puritanism of New England may better represent the English Reformation than the ‘Anglican’ synthesis which came to fruition in the English Church after Charles II's restoration in 1660. In any case, Anglicanism continues to represent in uneasy but useful tension the two poles of theology contending for mastery in the century after Elizabeth Is coming to power.

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Al-Olaqi, Fahd Mohammed Taleb. "The 'Idol' of Prophet Muhammad in Greene’s Alphonsus." Journal of English Language and Literature 6, no. 2 (October 31, 2016): 444–54. http://dx.doi.org/10.17722/jell.v6i2.300.

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The image of Prophet Muhammad (570-632) is entirely inaccurate in Early Modern Drama. A ridiculous form of the name of the Prophet, 'Mahomet', was an artifact of abuse, distortion and misrepresentation placed at the focus of Western prejudgment of Islam. It is worth exploring the way myth works in relation to Greene’s Alphonsus, in order to understand better Renaissance views of Prophet Muhammad. His only prejudice seems to be against Prophet Muhammad in representing his image in a speaking brazen head. The Mediaeval tradition maintained its dislike of the Prophet himself as a dreadful deity who had established his doctrines by his resolution and his arms, but whose faith subsequently became more generous of error than he would have adored. Greene presented a striking antipathy to the Prophet and Islam. It is a heathenish image to tarnish the Turkish theology. Greene's Amurack essentially represents Islam for the Elizabethan audience in which he was defeated in front of the Christian hero Alphonsus. Greene’s play influences the political and ideological conflicts between the Turks and the Christendom.

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13

Atkins, Jonathan M. "Calvinist Bishops, Church Unity, and the Rise of Arminianism." Albion 18, no. 3 (1986): 411–27. http://dx.doi.org/10.2307/4049982.

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According to Nicholas Tyacke, the doctrine of predestination worked as a “common and ameliorating bond” between conformists and nonconformists in the late Elizabethan and Jacobean Church of England. Anglicans and Puritans both accepted Calvin's teachings on predestination as a “crucial common assumption.” Puritans were stigmatized either because of their refusal to conform to the church's rites and ceremonies or because of their rejection of the church's episcopal government, but their agreement with the episcopacy on predestinarian Calvinism imposed “important limits” on the extent of persecution. The Synod of Dort, a Dutch conference held in 1619 which included several English representatives, repudiated Arminianism and affirmed the Calvinist view of salvation, Tyacke calls “an event which has never received the emphasis it deserves from students of English religious history,” because the Synod “served to emphasize afresh the theology binding conformist and nonconformist together, and the limits which that common bond imposed on persecution.” The rise of Arminianism broke this common bond and contributed to the causes of the Civil War. To the Arminians, Puritans were those who opposed the new religious policies of King Charles I and archbishop William Laud. The Arminians' elimination of Calvinist influence in the church and at court, along with intensified persecution of Puritans, “generated a Puritan militancy” that erupted in 1640. By that date, Tyacke concludes, predestinarian Calvinism had been “transformed with relative ease into a call for ‘root and branch’ remedies”; at the same time, presbyterianism emerged as “the cure of Arminian disease.”

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14

Dackson, W. "Reflections on the Theology of Richard Hooker: An Elizabethan Addresses Modern Anglicanism. By John Booty. Sewanee, Tenn.: University of the South Press, 1998. vii + 219 pp. n.p." Journal of Church and State 43, no. 2 (March 1, 2001): 360–61. http://dx.doi.org/10.1093/jcs/43.2.360.

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15

Naumowicz, Cezary. "Ecology and Anthropology in Ecofeminist Theology." Studia Ecologiae et Bioethicae 8, no. 1 (June 30, 2010): 91–104. http://dx.doi.org/10.21697/seb.2010.8.1.08.

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Ecofeminism is a current emerged in 1970, it’s a movement that sees a connection between the degradation of the natural world and the subordination and oppression of women. For some time problem of the ecological crisis and feministic analyses have been influencing theological reflection. Ecofeminist theology aims at combining ecology, feminism, and theology. Its main proponents are Rosemary Radford Ruether, Elizabeth Johnson, Sally McFague, Mary Grey, Anne Primavesi, Ivone Gebara, Elizabeth Green, and Elisabeth Moltmann-Wendel. Many authors make a hypothesis about responsibility of Jewish and Christian tradition for women suppression in patriarchal dualism and aim at reinterpreting some theological concepts.

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Ployd, Adam. "Elizabeth Klein, Augustine’s Theology of Angels." Augustinian Studies 50, no. 2 (2019): 248–50. http://dx.doi.org/10.5840/augstudies201950258.

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17

Grislis, Egil. "Two Faces of Elizabethan Anglican Theology: Sacraments and Salvation in the Thought of William Perkins and Richard Hooker. By Bryan D. Spinks. Drew University Studies in Liturgy, no. 9. Lanham, Md.: Scarecrow, 1999. xvi + 191 pp. $49.50 cloth." Church History 69, no. 4 (December 2000): 908. http://dx.doi.org/10.2307/3169366.

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Spinks, Bryan D. "Reflections on the theology of Richard Hooker. An Elizabethan addresses modern Anglicanism. By John Booty. (Anglican Studies and Texts). Pp. ix+219. Sewanee, Tenn.: University of the South Press, 1998. $20 (cloth), $12.50 (paper). 0 918769 45 0." Journal of Ecclesiastical History 52, no. 03 (July 2001): 521. http://dx.doi.org/10.1017/s0022046901597390.

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Nervi, Franco. "Augustine's Theology of Angels, de Elizabeth Klein." Patristica et Mediævalia 40, no. 2 (October 1, 2019): 98–99. http://dx.doi.org/10.34096/petm.v20197315.

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Nervi, Franco. "Augustine's Theology of Angels, de Elizabeth Klein." Patristica et Mediævalia 40, no. 2 (October 1, 2019): 98–99. http://dx.doi.org/10.34096/petm.v40.n2.7315.

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21

van der Dussen, Adriaan. "Augustine’s Theology of Angels, by Elizabeth Klein." Journal of Reformed Theology 14, no. 1-2 (March 27, 2020): 131–32. http://dx.doi.org/10.1163/15697312-01401011.

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Cline, Rangar. "Augustine's Theology of Angels by Elizabeth Klein." Journal of Early Christian Studies 27, no. 2 (2019): 332–33. http://dx.doi.org/10.1353/earl.2019.0027.

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23

Frankforter, A. Daniel. "Elizabeth Bowes and John Knox: A Women and Reformation Theology." Church History 56, no. 3 (September 1987): 333–47. http://dx.doi.org/10.2307/3166062.

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Medieval civilization was centered on theology. Theology inspired its arts, and theology shaped its research in science, law, medicine, and philosophy. The dancers at the court of the queen of sciences were mostly male, and one wonders what their female contemporaries thought or knew of the theological issues that were fundamental to the culture of the period. By the end of the Middle Ages it is probable that there was a high literacy rate among women of the middle and upper classes. Although it is unlikely that these women remained ignorant of the major debates that enlivened the conversations of educated men, evidence of their participation in theological endeavors is scant. Since women were excluded from the universities and formal training in the techniques of scholastic argument, it was virtually impossible for them to develop careers as professional thinkers.

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24

Lee, James K. "Book Review: Klein, Elizabeth: Augustine’s Theology of Angels." Theological Studies 80, no. 4 (December 2019): 987–89. http://dx.doi.org/10.1177/0040563919875226a.

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D'Costa, Gavin. "Isherwood, Lisa, and Elizabeth Stuart,Introducing Body Theology." Theology & Sexuality 2001, no. 14 (January 2001): 126–27. http://dx.doi.org/10.1177/135583580100701413.

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VOAK, NIGEL. "Two faces of Elizabethan Anglican theology. Sacraments and salvation in the thought of William Perkins and Richard Hooker. By Bryan D. Spinks. (Drew Studies in Liturgy, 9.) Pp. xvi+192 incl. frontispiece. Lanham, MD–London: Scarecrow Press, 1999. $49.50. 0 8108 3677 7." Journal of Ecclesiastical History 52, no. 1 (January 2001): 103–73. http://dx.doi.org/10.1017/s0022046900624752.

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Ryan, Fáinche. "On Restoring the Centrality of Prudentia (Phronēsis) for Living Well: Pathways and Contemporary Relevance." Religions 12, no. 10 (September 23, 2021): 792. http://dx.doi.org/10.3390/rel12100792.

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The aftermath of the Second World War saw some radical rethinking in both theology and philosophy on what it is to live well as a human being. In philosophy two of the key thinkers were Elizabeth Anscombe and Philippa Foot. In theology two key thinkers were Thomas Deman, a French Dominican, and somewhat later an English Dominican, Herbert McCabe. A key feature in all four thinkers was a recovery of the work of Aristotle and Aquinas, in particular the concept of phronēsis (prudentia). The paper’s close analysis of the virtue of prudentia demonstrates the insufficiency of modern moral philosophies that are committed to portraying morality as a moral code. A correlative argument is made within theology: the virtue of prudentia fortified by the gift of counsel is central for good Christian living.

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Dorrien, Gary. "Post-Kantian Historicism as American Theology." Church History 89, no. 2 (June 2020): 392–94. http://dx.doi.org/10.1017/s0009640720001225.

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I am grateful for this rich and sumptuously detailed book by Elizabeth A. Clark on a neglected subject. Her splendid book is a reminder that although the early twentieth-century liberal and modernist scholars of early Christian history are largely forgotten—and tend to be derided when remembered—they strove with integrity and intelligence to be good historicists. I appreciate that the liberals of this period wanted Christianity to play a constructive role in society and tried to secure a place in the academy for the study of early Christian history. Still, they believed so intently in the superiority of their white middle-class culture that they could not see this belief as a form of prejudice.

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Olson, R. "Wolfhart Pannenberg's Doctrine of the Trinity." Scottish Journal of Theology 43, no. 2 (May 1990): 175–206. http://dx.doi.org/10.1017/s0036930600032488.

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In the past some of Wolfhart Pannenberg's interpreters have suggested that a major weakness of his revision of the doctrine of God is a neglect of the doctrine of the Trinity. In 1975 Herbert Burhenn criticised Pannenberg for exercising considerable reservation with regard to the three-in-oneness of God and for reducing the trinitarian distinctions of Father, Son, and Holy Spirit to temporal distinctions. He also stated that ‘The Trinity cannot function for Pannenberg, as it does for Barth, as a structural principle of theology.’ About a decade later Elizabeth Johnson very cogently noted the need for a well-developed concept of the Trinity in Pannenberg's theology:

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Babie, Paul. "Private Property, the Environment and Christianity." Pacifica: Australasian Theological Studies 15, no. 3 (October 2002): 307–23. http://dx.doi.org/10.1177/1030570x0201500304.

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This article argues that private property is a main cause of the current ecological crisis. The article offers a means of re-conceiving the ‘orthodox’ view of private property so that it is seen to embrace a moral element as part of its normative content. David Lametti, a Canadian property theorist, calls this moral element the deon-telos of private property. This article suggests that the content of the deon-telos ought to include a Christian ecological theology and morality. It draws upon the collection of essays found in Elizabeth Breuilly and Martin Palmer's Christianity and Ecology in order to identify the main elements of Christian ecological theology and morality necessary to fill the content of the deon-telos. By re-conceiving private property as embracing the deon-telos with Christian ecological theology and morality as a part of its content, private property may offer but one solution to the ecological crisis.

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Hamburger, Jeffrey. "The Eucharist in Romanesque France: Iconography and Theology. Elizabeth Saxon." Speculum 82, no. 4 (October 2007): 1035–36. http://dx.doi.org/10.1017/s0038713400011866.

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Stuart, Elizabeth. "Elizabeth Stuart Phelps: A Good Feminist Woman Doing Bad Theology?" Feminist Theology 9, no. 26 (January 2001): 70–82. http://dx.doi.org/10.1177/096673500100002605.

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Couture, Pamela D. "Motherhood: Experience, Institution, and Theology. Anne Carr , Elizabeth Schüssler Fiorenza." Journal of Religion 72, no. 4 (October 1992): 645–46. http://dx.doi.org/10.1086/489048.

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Davie, Martin. "Calvin's Influence on the Theology of the English Reformation." Ecclesiology 6, no. 3 (2010): 315–41. http://dx.doi.org/10.1163/174553110x518568.

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AbstractThis paper traces the influence of John Calvin on the English Reformation from the time of the breach with Rome under Henry VIII until the great ejection of dissenting puritan clergy from the ministry of the Church of England in 1662. It argues that Calvin's teaching only began to have an impact on the English Reformation during the reign of Elizabeth I and that although his theology had a widespread impact on both individuals and groups within the Church of England it never shaped the Church's official doctrine, liturgy or pattern of ministry, although it seemed likely that this would be the case at the time of the Westminster Assembly in the 1640s. It also raises the question of whether Calvin sought episcopacy from the Church of England in the reign of Edward VI.

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Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (June 2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church history” from “theology” and, in particular, its pivotal moments within Protestant and Catholic “modernism.”

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ARMSTRONG, C. D. C. "English Catholicism Rethought? Rethinking Catholicism in Reformation England. By Lucy E. C. Wooding. (Oxford Historical Monographs.) Pp. x+305. Oxford: Clarendon Press, 2000. £40. 0 19 820865 0." Journal of Ecclesiastical History 54, no. 4 (October 2003): 714–28. http://dx.doi.org/10.1017/s0022046903008030.

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The history of English Catholic theology between the break with Rome and the early years of the reign of Elizabeth I remains relatively little-known, despite (or perhaps because of) the publication of two recent American studies by P. S. O'Grady and E. A. Macek respectively: Henry VIII and the conforming Catholics, Collegeville, Minn. 1990, and The loyal opposition: Tudor traditionalist polemics, New York 1996. The appearance of a work which proposes to undertake a fresh survey of the whole period must therefore be welcomed.

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Levy, Ian Christopher. "The Eucharist in Romanesque France: Iconography and Theology – By Elizabeth Saxon." Religious Studies Review 33, no. 3 (July 2007): 249. http://dx.doi.org/10.1111/j.1748-0922.2007.00204_18.x.

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D'Costa, Gavin. "Stuart, Elizabeth,Spitting at Dragons: Towards a Feminist Theology of Sainthood." Theology & Sexuality 2001, no. 14 (January 2001): 124–26. http://dx.doi.org/10.1177/135583580100701412.

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Strange, Lisa S. "Elizabeth Cady Stanton’s Woman’s bible and the roots of feminist theology." Gender Issues 17, no. 4 (September 1999): 15–36. http://dx.doi.org/10.1007/s12147-998-0002-4.

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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, no. 3 (October 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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채혁수. "Eco-Feminist Theology and Christian Education: “A New Perspective of Creation” Focusing on Mary Elizabeth Moore’s Eco-Feminist Educational Theology." Journal of Christian Education in Korea ll, no. 53 (March 2018): 101–27. http://dx.doi.org/10.17968/jcek.2018..53.004.

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Jones, Gareth. "Craig Hovey and Elizabeth Phillips (eds), The Cambridge Companion to Christian Political Theology." Theology 120, no. 1 (January 2017): 42–43. http://dx.doi.org/10.1177/0040571x16669297b.

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Williams, Rowan. "Stuart, Elizabeth,Just Good Friends: Towards a Lesbian and Gay Theology of Relationships." Theology & Sexuality 1996, no. 4 (January 1996): 123–26. http://dx.doi.org/10.1177/135583589600200411.

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Wilcken, John. "Book Review: Things New and Old: Essays on the Theology of Elizabeth A. Johnson." Pacifica: Australasian Theological Studies 13, no. 2 (June 2000): 228–29. http://dx.doi.org/10.1177/1030570x0001300215.

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Fox, Patricia. "Book Review: Things New and Old: Essays on the Theology of Elizabeth A. Johnson." Pacifica: Australasian Theological Studies 15, no. 2 (June 2002): 236–38. http://dx.doi.org/10.1177/1030570x0201500219.

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Bugrov, K. D. "POLITICAL THEOLOGY AND THE LEGITIMATION OF CATHERINE’S COUP OF 1762: “SOLEMN EULOGY” OF KONSTANTIN (BORKOVSKIY)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 18–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-18-25.

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The paper analyzes the role of political theology of Russian 18th century in the legitimation ideology of Catherine II aimed at justification of the palace coup of 1762. The subject of analysis is the sermon delivered by Konstantin (Borkovskiy) in Moscow on July 10th, 1762, and dedicated to explanation of the events of the coup. The author shows that Konstantin’s sermon deploys two main systems of argumentation: providential appeal to the history understood as uncovering of God’s plan for Russia (Augustinism), and the cult of monarch supported by the historical and Biblical comparisons and the direct glorification of monarch’s specific qualities. These parameters of Konstantin’s sermon could be compared with the earlier block of political sermons of Elizabeth’s age and the other texts which were justifying the coup (official manifestoes, poetical panegyrics). Such comparison allows author to conclude that Augustinism, being an intellectual tool to justify the fall of the monarch, was an unchangeable element of the legitimation ideology of the age, while the glorification of the monarch, being a tool to explain the enthronement of a particular person, was acquiring its ideological content depending on the circumstances. And even though the legitimation strategy of the 1762 coup included secular ideological systems (for instance, natural and Roman law, anti-absolutist rhetoric), the political theology remained pivotal element of Catherine’s legitimation ideology.

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Souza Candiotto, Jaci de Fátima. "A EXPERIÊNCIA DAS MULHERES NA HERMENÊUTICA BÍBLICA - DOI 10.5752/P.1983-2478.2014v10n17p200." INTERAÇÕES 10, no. 17 (August 31, 2015): 200–215. http://dx.doi.org/10.5752/p.1983-2478.2015v10n17p200.

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ResumoO artigo apresenta uma reflexão sobre a hermenêutica teológica feminista, composta de diversos movimentos interpretativos dos textos sagrados, porém sem a pretensão de elevar-se em novo método teológico. A experiência das mulheres é enfatizada como um dos exemplos de movimento hermenêutico a partir da proposta de Elizabeth Schüssler Fiorenza, em seu livro Caminhos da Sabedoria. A partir deste referencial teórico analisa-se a maneira como algumas teólogas, especialmente latinoamericanas, utilizaram este movimento hermenêutico para percorrer na tradição bíblica veterotestamentária a experiência de proteção e destruição da vida, assim como as experiências da pobreza, da emigração e da solidariedade.Palavras-Chave: Hermenêutica. Experiência. Bíblia. Mulheres. Teologia. AbstractThe article focuses on feminist theological hermeneutics. This hermeneutic is composed of several movements that indicate new perspectives of interpretation of sacred texts, without, however, want to constitute a new theological method. It emphasizes the category of experience as one of the examples of the Wisdom dance, as Elizabeth Schüssler Fiorenza proposed in his book Wisdom Ways: Introducing Feminist Biblical Interpretation. Finally, we study how some Latin American theologians used this hermeneutic turn to theologizing experience of protection and destruction of life, as well as the experiences of poverty, emigration and solidarity.Keywords: Hermeneutics. Experience. Bible. Women. Feminist theology.

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Narveson, Kate. "Theory and Theology in George Herbert's Poetry: "Divinitie, and Poesie, Met". Elizabeth Clarke , George Herbert." Modern Philology 98, no. 3 (February 2001): 477–81. http://dx.doi.org/10.1086/492981.

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Binns, J. "The Cambridge Companion to Orthodox Christian Theology. Edited by MARY B. CUNNINGHAM and ELIZABETH THEOKRITOFF." Journal of Theological Studies 60, no. 2 (August 7, 2009): 776–79. http://dx.doi.org/10.1093/jts/flp091.

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Williams, Brian A. "Book Review: Craig Hovey and Elizabeth Phillips (eds), The Cambridge Companion to Christian Political Theology." Studies in Christian Ethics 30, no. 4 (October 24, 2017): 500–504. http://dx.doi.org/10.1177/0953946817720910g.

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