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Journal articles on the topic 'Incarnation'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Vivian, Tim. "The Unfamiliar Lord: A Meditation on Four Christ Poems by Rowan Williams." Anglican Theological Review 99, no. 3 (June 2017): 479–98. http://dx.doi.org/10.1177/000332861709900304.

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With the four poems discussed in this essay, Rowan Williams brings us deep into a land of both likeness and unlikeness. These thoroughly incarnational poems are not besotted with the baby Jesus, but rather turn our attention to ourselves as incarnated beings, as incarnations of the incarnation. What trepidations does the incarnation bring with it? What responsibilities does it ask of us, require of us? With beauty of language and intrepidness of speech, Williams has put into verse profound theological, soteriological, and anthropological considerations. By doing so, he considerably widens our normal theological pathway into a sturdy trail (though not a paved avenue). Williams invites us to walk with him, poetry's walking stick in hand, as we together explore the vast, known, and mysterious beauties of our incarnated earth, our incarnated Lord familiar and unfamiliar, our incarnated lives.

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2

Okwuosa, Lawrence Nwachukwu, Chinyere Theresa Nwaoga, and Favour C. Uroko. "A Critique of John Hick’s Multiple Incarnation: Theology and Christian Approach to Religious Dialogue." Mediterranean Journal of Social Sciences 8, no. 5 (September 1, 2017): 159–67. http://dx.doi.org/10.1515/mjss-2017-0034.

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Abstract The question of Christ’s divine nature is one issue that has caused ripples among the religions of the world. While it is the ground of Christian beliefs and explained as the doctrine of the divine incarnation of God’s only Son into the world, for some people it is faith taken too far. As intellectual ink is being spilt on Christ’s divine incarnation, John Hick, a theologian of great repute, argues of a multiple metaphorical incarnations that include Jesus Christ and other prophetic voices in the religious circle. This has heightened the question and the need to investigate this theological issue. Hence, this paper aims at not only denying the possibility of multiple incarnations, which would distort the entire Christian teaching but also demonstrates how Christ’s incarnation is a witnessed non-metaphoric belief. For this purpose, the paper adopts descriptive phenomenology in its methodology.

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3

Leftow, Brian. "Anselm on the Necessity of the Incarnation." Religious Studies 31, no. 2 (June 1995): 167–85. http://dx.doi.org/10.1017/s0034412500023477.

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Anselm's Cur Deus Homo argues that only by the Incarnation can God save humanity. This seems to sit ill with the claim that God is omnipotent and absolutely free, for this entails that God could save humanity in other ways. I show that features of Anselm's concept of God and treatment of necessity make the claim that the Incarnation is a necessary means of salvation problematic. I then show that for Anselm, all conditions which make the Incarnation necessary for human salvation stem from God's nature and prior choices. If so, the Incarnation's necessity restricts neither God's freedom nor His power. For that the Incarnation is necessary given God's actual choices does not entail that it would have been necessary had God made other choices, or that God could not have made choices which would have made the Incarnation non-necessary.

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4

Gough, Tim. "Has ‘the incarnational model’ been a Theologically Helpful Influence on Modern Youth Ministry?" Journal of Youth and Theology 18, no. 2 (December 6, 2019): 135–63. http://dx.doi.org/10.1163/24055093-01802001.

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The ‘incarnational’ theological perspective has had a significant influence upon models of youth ministry since the 1940s. It became a compelling force in the 1990s through the work of prolific voices like Pete Ward in the UK and Dean Borgman in America. More recently it has received renewed focus with a new interpretation offered by Dr. Andrew Root. This is a question of the theological appropriation of the Incarnation, and why we might speak of incarnational youth ministry but not Trinitarian, atoning, or creational youth ministry. If fidelity to the orthodox doctrine of the incarnation is a measure of the appropriateness of using the word ‘incarnational’ as a praxis, then these approaches come up short. Although many ‘incarnational’ practices should be retained, holding to the term has lasting theological complications.

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5

Sayles, Guy. "Preaching incarnation, incarnational preaching: The witness of limitation." Review & Expositor 114, no. 2 (May 2017): 220–25. http://dx.doi.org/10.1177/0034637317702118.

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Preaching the incarnation entails acknowledging and exploring the implications of bodily existence. Such preaching affirms that embodied life calls for ethical concern and reflection. The body is not, for Christian faith, merely a container for a “soul”; instead, the body is essential to, and constitutive of, human personhood. The doctrine of incarnation says that divinity became known in humanity, including the singular and limited bodily life of Jesus. Incarnational preaching is confident that human limitations are a crucible of revelation.

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6

Batt, J. Daniel. "Do This in Remembrance of Me." Renascence 73, no. 3 (2021): 161–70. http://dx.doi.org/10.5840/renascence202173313.

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Written 136 years apart, Melville’s Moby Dick and Morrison’s Beloved explore the scriptural tension between the material and spiritual. Against two different American landscapes, each work explores incarnation as both manifestations of the divine and the Word given flesh—two uniquely separate functions. Throughout the stages of Queequeg’s and Baby Suggs life, and other characters, as well, the stages of archetypal incarnation are expressed amongst two distinct populations, similar first in their need for incarnated divinity. Ultimately, these incarnations ask us to see the divine in our physical bodies, now—new bodies for new Words.

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7

Korb, Samuel. "Whole God and whole man: Deification as incarnation in Maximus the Confessor." Scottish Journal of Theology 75, no. 4 (October 14, 2022): 308–18. http://dx.doi.org/10.1017/s003693062200059x.

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AbstractMaximus the Confessor says that the Word of God wills to be embodied always and in all things. Against many who wish to render this ‘universal incarnation’ metaphorical, I attempt a literal reading. When Maximus speaks of the Word's universal incarnation, he refers to the deification of human beings, which constitutes a single reality with the Word's incarnation. For Maximus, deification perfectly realises and completes the very logic of the Word's incarnational descent: just as God became whole man while remaining whole God, human beings will become whole God while remaining wholly human. Herein all things become enhypostasised into the Word – rendered one by grace with Christ himself, through his humanity – and so the Word becomes embodied in all things.

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8

Cabezón, José Ignacio. "Incarnation." Faith and Philosophy 16, no. 4 (1999): 449–71. http://dx.doi.org/10.5840/faithphil199916444.

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9

Shanley, John Patrick. "Incarnation." Ecumenica 7, no. 1-2 (January 1, 2014): 25–27. http://dx.doi.org/10.5325/ecumenica.7.1-2.0025.

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10

Dolan, Taylor. "Incarnation." Ecumenica 7, no. 1-2 (January 1, 2014): 24. http://dx.doi.org/10.5325/ecumenica.7.1-2.0024.

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11

Wyschogrod, Michael. "Incarnation." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 2, no. 2 (May 1993): 208–15. http://dx.doi.org/10.1177/106385129300200208.

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12

Allman, James E. "Incarnation." Prairie Schooner 89, no. 1 (2015): 155–57. http://dx.doi.org/10.1353/psg.2015.0039.

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13

Rys, John Van. "An Incarnational Imagination? Christianity, Narrativity, and Alice Munro's "The Love of a Good Woman"." Christianity & Literature 69, no. 2 (June 2020): 272–93. http://dx.doi.org/10.1353/chy.2020.0021.

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Abstract: In her introduction to Alice Munro's Best: Selected Stories , Margaret Atwood identifies a parallel between the Christian doctrine of the Incarnation and Munro's narrative practices: that the "denial of either/or classifying logic and an acceptance of both-at-once mystery" essential to the Incarnation seem parallel to the way in which Munro's stories "resolve themselves—or fail to resolve themselves." Atwood's insight encourages an examination of the narrative engagement with Christianity found in a wide range of Munro's stories. This paper does so in "The Love of a Good Woman" (1998), a test case for understanding the possibilities of incarnational imagination in Munro's fiction.

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14

Kompaniec, L. "In the ocean God incarnations or "circles" evolution A. Besant." Ukrainian Religious Studies, no. 69 (May 16, 2014): 131–43. http://dx.doi.org/10.32420/2014.69.387.

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In the article Kompaniets Liliya Viktorivna In the ocean God incarnations or "circles" evolution A. Besant In Focus website is reconstructed evolutionary model the idea of reincarnation A. Besant. The epicenter of its unfolding acts topic incarnations «God Fire» from which the world «deployed» and that he «rolled» in the end times. Semantic levels of the idea of reincarnation through the prism of the embodiments disclosed spirits, gods, higher hierarchy «Sons of Fire» incarnation of the Logos

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15

Yancey, Philip. "Ongoing Incarnation." Chesterton Review 35, no. 3 (2009): 723–25. http://dx.doi.org/10.5840/chesterton2009353/4101.

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16

Morris, Thomas V. "The Incarnation." Faith and Philosophy 7, no. 3 (1990): 344–47. http://dx.doi.org/10.5840/faithphil19907326.

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17

Kubiak, Anthony. "Re/Incarnation." Ecumenica 7, no. 1-2 (January 1, 2014): 85–88. http://dx.doi.org/10.5325/ecumenica.7.1-2.0085.

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18

Fertig, Lauren. "Re/Incarnation." Ecumenica 7, no. 1-2 (January 1, 2014): 84. http://dx.doi.org/10.5325/ecumenica.7.1-2.0084.

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19

Lévesque, Nicolas. "Procuration, incarnation." Filigrane 23, no. 1 (July 30, 2014): 107–12. http://dx.doi.org/10.7202/1026080ar.

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L’auteur de ce texte écrit en périphérie de l’institution universitaire et psychanalytique, en mémoire de Freud écrivain, de Pontalis, de tous ceux pour qui la langue de l’écrit a la responsabilité de donner écho, dans sa chair même, à la langue de la séance.

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20

Gutierrez, Donald. "Rexroth's Incarnation." Explicator 53, no. 4 (July 1995): 236–38. http://dx.doi.org/10.1080/00144940.1995.9937297.

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21

Heath, Jane. "Updating Incarnation." Expository Times 129, no. 7 (March 15, 2018): 317–20. http://dx.doi.org/10.1177/0014524617750320.

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22

Szram, Mariusz. "Praesentia carnalis Christi. Incarnation Terminology in the Anti-heretical Polemic of Philastrius of Brescia." Vox Patrum 87 (September 15, 2023): 395–414. http://dx.doi.org/10.31743/vp.16122.

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The terminology found in one of the oldest Latin catalogs of heresies, Diversarum hereseon liber, written by Philastrius, bishop of Brescia (330-387/388), was adapted to the needs of anti-heretical polemics, and at the same time reflected the way of talking about Christ’s earthly mission, characteristic of the Latin patristic literature of the second half of the 4th century. A detailed philological and theological analysis of Philastrius’s treatise led to the following conclusions: (1) The terminology used by the author was rooted in the early Christian tradition (caro, corpus, incarnatio, incorporatio), but also original through the use of his own formula praesentia carnalis; (2) The vocabulary used in the catalog was strictly dependent on the subject of the doctrinal dispute. In polemics with docetistic heresies, Philastrius used the term caro more often than corpus, describing the body and, indirectly, the entire human nature of Christ. In the discussion with heresies that did not directly address the subject of the body of Christ, and also when presenting the orthodox teaching of the Church on the Incarnation of the Son of God, he used the term incorporatio more often than incarnatio; (3) The favorite phrase used by the Bishop of Brescia to describe the Incarnation was praesentia carnalis Christi. With it, Philastrius emphasized several important aspects of the theology of the Incarnation: the real corporeality of the person of Christ; the presence of the Son of God among people and its salvific purpose; a long process of revealing God to man, related to the Old Testament prophecies, the fulfillment of which was the coming of the Savior to earth.

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23

Zatwardnicki, Sławomir. "An Incarnational Analogy That Is Hard to Escape From: A Polemic with James Prothro." Collectanea Theologica 91, no. 2 (July 20, 2021): 37–75. http://dx.doi.org/10.21697/ct.2021.91.2.03.

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Theological literature contains many references to the analogy between the Incarnation of the Word and the expression of God’s words in human language. In “The Christological Analogy and Theological Interpretation” James Prothro points out that the incarnational theology is useful only in emphasizing the dual provenance of Scripture (divine and human authorship). Nevertheless, it does not hold true in a situation in which one derives the concept of inspiration from the analogy or tries to formulate conclusions on how to interpret the inspired books on its basis. According to the theologian, the text and the actual Incarnation are two different examples of divine self-disclosure to humans, and there is no immediate transit between Christology and the theology of Scripture. This article is a polemic with Prothro’s theses, which have been subjected to criticism. The theologian’s escape from the incarnational theology has proved unsuccessful. The limitations of the analogy do not prevent one from the possibility of using it. One should only remember about the “dissimilar similarity,” characteristic of every analogy. The final part of the article contains directions for further studies.

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24

Sullivan, Daniel. "Incarnation, Alienation, and Emancipation." Sartre Studies International 26, no. 2 (December 1, 2020): 1–21. http://dx.doi.org/10.3167/ssi.2020.260202.

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In Critique of Dialectical Reason Vol. 2, Sartre analyzes a boxing match in light of a typology of violence. He suggests that individual conflicts incarnate broader forces of structural violence. He distinguishes between incidents of incarnating violence in terms of their broader social effects, as either alienated – commoditized or “mystified” and rendered illicit – or emancipatory – embedded in a collectively willed political project. This conceptualization is used to analyze two films, Aronofsky’s The Wrestler and McQueen’s Hunger. The Wrestler is an excellent meditation on the ways in which the violence of the oppressed is alienated in contemporary U.S. culture, whereas Hunger gestures toward the possibility of emancipatory violence. The article finally considers the act of watching these films as a Sartrean incarnation of violence.

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25

Seung-Goo Lee. "The Incarnation and the Christian Education of the Incarnation." Korea Reformed Theology 42, no. ll (May 2014): 127–59. http://dx.doi.org/10.34271/krts.2014.42..127.

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26

Kołosowski, Tadeusz. "Nauka o wcieleniu Słowa u św. Hilarego z Poitiers." Vox Patrum 38 (December 31, 2000): 125–39. http://dx.doi.org/10.31743/vp.7235.

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The author of the article presents the teaching of Saint Hilary about Incarnation of Christ and how bishop of Poitiers understands: the form of God and form of servant, the eternal birth of Word by Father, the real Deity and human nature of Christ, the question of soul human and body of Christ, the unity of Word Incarnate and the meaning of Incarnation's mystery.

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27

Milad. "Incarnation and Transfiguration." Journal of Theological Interpretation 12, no. 2 (2018): 200. http://dx.doi.org/10.5325/jtheointe.12.2.0200.

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28

Ponnou-Delaffon, André-Marie. "Incarnation et Trinité." Nouvelle revue théologique 127, no. 3 (2005): 427. http://dx.doi.org/10.3917/nrt.273.0427.

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29

Deniau, Guy. "Histoire et incarnation." Les Études philosophiques 62, no. 3 (2002): 333. http://dx.doi.org/10.3917/leph.023.0333.

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30

Hayat, Samuel, Corinne Péneau, and Yves Sintomer. "La représentation-incarnation." Raisons politiques 72, no. 4 (2018): 5. http://dx.doi.org/10.3917/rai.072.0005.

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31

MOONEN, CHRISTOPH. "IMMEDIACY AND INCARNATION." Bijdragen 66, no. 4 (January 2005): 402–14. http://dx.doi.org/10.2143/bij.66.4.2004377.

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32

Shakespeare, Steven. "The Impossible Incarnation." Modern Believing 39, no. 2 (April 1998): 9–15. http://dx.doi.org/10.3828/mb.39.2.9.

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33

Senor, Thomas D. "Incarnation and Timelessness." Faith and Philosophy 7, no. 2 (1990): 149–64. http://dx.doi.org/10.5840/faithphil19907215.

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34

Baudin, Claire-Anne. "Incarnation et grâce." Recherches de Science Religieuse Tome 109, no. 3 (June 15, 2021): 491–502. http://dx.doi.org/10.3917/rsr.213.0491.

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35

Snowber, Celeste. "Dancers of Incarnation." Thème 25, no. 1 (January 7, 2019): 125–38. http://dx.doi.org/10.7202/1055243ar.

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In poetic, sensuous and visceral language this article explores how one liturgical dance artist, whose work as a dancer and educator was centered in dance and theology for decades was informed by an incarnational theology to break open a field of embodied inquiry now situated outside the field of theological studies. The article is in itself a dance consisting of five movements which trace the journey of a liturgical dance artist from theology to doxology, embodied prayer and embodied inquiry to dancing in nature as a cathedral. Here in creating and performing site-specific work in the natural world, all of living and being is an embodied expression of spirit. Attention is given to the Biblical foundation of bodily expression and wisdom, moving to the fields of arts-based research rooted in phenomenology and curriculum theory to open up an embodied and poetic scholarship. Here writing is artistic and scholarly, personal and universal, evoking a physicality through the senses where connections between the holy and ordinary are honoured. Dance, movement and the body are rooted in incarnational and poetic expression and represent a philosophy through the flesh where physicality and spirituality are deeply intertwined.

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36

Porcher, Jocelyne. "Incarnation ou incubation ?" Zilsel N°7, no. 2 (2020): 292. http://dx.doi.org/10.3917/zil.007.0292.

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37

Vallicella, William F. "Incarnation and Identity." Philo 5, no. 1 (2002): 84–93. http://dx.doi.org/10.5840/philo2002515.

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38

Caputo, John D. "Incarnation and Essentialization." Philosophy Today 35, no. 1 (1991): 32–42. http://dx.doi.org/10.5840/philtoday199135132.

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39

Debray, Régis. "Incarnation, médiation, transmission." Autres Temps. Les cahiers du christianisme social 32, no. 1 (1991): 38–46. http://dx.doi.org/10.3406/chris.1991.1487.

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40

Brummans, Boris H. J. M., and François Cooren. "Communication as Incarnation." Communication and Critical/Cultural Studies 8, no. 2 (June 2011): 186–87. http://dx.doi.org/10.1080/14791420.2011.567800.

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41

White, Susan J. "Preaching the Incarnation." Liturgy 12, no. 3 (January 1995): 45–50. http://dx.doi.org/10.1080/0458063x.1995.10392300.

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42

Walz, Matthew D. "Death by Incarnation." Logos: A Journal of Catholic Thought and Culture 23, no. 2 (2020): 19–35. http://dx.doi.org/10.1353/log.2020.0016.

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43

Poidevin, Robin Le. "Incarnation: Metaphysical Issues." Philosophy Compass 4, no. 4 (July 2009): 703–14. http://dx.doi.org/10.1111/j.1747-9991.2009.00222.x.

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44

Gill, Jerry H. "Art and Incarnation." Theology Today 62, no. 2 (July 2005): 181–92. http://dx.doi.org/10.1177/004057360506200204.

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Intangible qualities can be expressed or communicated only indirectly, in and through tangible qualities. I have found it helpful to speak of this indirection as the process of “mediation.” This essay explores the notion of mediation in relation to aesthetic creation and appreciation, on the one hand, and a Christian understanding of incarnation, on the other. While the experience of mediation is, in fact, quite common in a wide variety of human activities, the actual pattern or dynamic of this phenomenon generally goes unnoticed and unappreciated.

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45

Wiles, Maurice. "Book Review: Incarnation." Theology 106, no. 829 (January 2003): 47–48. http://dx.doi.org/10.1177/0040571x0310600113.

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46

Odell-Scott, D. W. "Book Review: Incarnation." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 208–10. http://dx.doi.org/10.1177/002096430005500227.

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47

HASKER, WILLIAM. "A compositional incarnation." Religious Studies 53, no. 4 (December 15, 2016): 433–47. http://dx.doi.org/10.1017/s0034412516000378.

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AbstractThis article expounds and defends a compositional view of the incarnation, in which the eternal divine Son assumes a human body and soul as parts of himself. Objections to the view are answered, and it is argued that it is superior to other metaphysical accounts of the incarnation.

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48

Green, Adam. "Omnisubjectivity and Incarnation." Topoi 36, no. 4 (May 2, 2016): 693–701. http://dx.doi.org/10.1007/s11245-016-9391-2.

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49

Sturdevant, Jason S. "Incarnation as Psychagogy." Novum Testamentum 56, no. 1 (January 15, 2014): 24–44. http://dx.doi.org/10.1163/15685365-12341441.

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Abstract In his homilies on John’s Gospel, John Chrysostom refers to Jesus’ actions as reflective of an adaptable psychagogy. Starting with this initial observation, this study examines key aspects of the Gospel through the lens of psychagogy, particularly its christology and its emphasis on revelation. This study proposes an alternative understanding to the mysteriousness of the Johannine Jesus, arguing that mysteriousness does not simply arise out of Jesus’ heavenly origins, but also serves an important psychagogical end: to inspire people to reevaluate their presuppositions about Jesus’ identity and mission.

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50

Glover, Adam. "Alejandra Pizarnik and the Poetics of Radical Incarnation." Religion and the Arts 21, no. 4 (2017): 514–44. http://dx.doi.org/10.1163/15685292-02104003.

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Generally appreciated as one of the most original and creative voices in twentieth-century Latin American poetry, Alejandra Pizarnik (Argentina, 1936–1972) has not been regarded as a religious poet. Yet despite her explicit disavowal of all forms of religious commitment, Pizarnik’s work is nonetheless animated by fundamentally theological concerns. This article examines in detail the theological motif of “incarnation” in Pizarnik’s verse. It argues that, despite her avowed secularism, Pizarnik frames her own poetic project in explicitly incarnational language and that this theologically inflected vision underwrites her conception of poetic meaning-making.

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