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Journal articles on the topic 'Theology of Grace'

Author: Grafiati

Published: 20 December 2024

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1

Harink, Douglas. "John Barclay’s Gift to Theology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 2 (May 2019): 126–32. http://dx.doi.org/10.1177/1063851219842393.

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John Barclay’s Paul and the Gift wonderfully clarifies Paul’s understanding of gift and grace. Two features stand out: Paul “perfects” the incongruity of grace; grace is unconditioned by any measure of human worth. But Paul does not “perfect” the non-reciprocity of grace; grace is not unconditional, but evokes and expects faithful obedience in return. First, I suggest that this Pauline relation between incongruous grace and reciprocal ethics is faithfully mirrored in Barth’s Church Dogmatics (which remains under-explored in this book). I go on to probe the relationship between divine being and incongruous grace in Paul. How does Paul’s doctrine of God ground his doctrine of grace, and how does his doctrine of grace inform his Trinitarian theology? Finally, I ask whether Barclay’s understanding of dikaiosynē almost exclusively as “worth” sidelines the possibility of exploring the relationship between grace and justice in Paul.

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Scott, Peter Manley. "The City's Grace? Recycling the Urban Ecology." International Journal of Public Theology 2, no. 1 (2008): 119–35. http://dx.doi.org/10.1163/156973208x256475.

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AbstractThis article argues for the importance of a theology of 'recycling' as a form of public theology for an urban context. The argument begins by noting some of the difficulties in assessing the urban environment: the quality of some urban ecologies is improving although this goes hand-in-hand with the displacing of nature in wealthier cities. In response a theology of the urban ecology rather than a theology of the urban environment is proposed. This ecological interpretation better explains problems in efforts at urban regeneration and the resistance of urban neighbourhoods to change. The concept of the 'translocal'—a Eucharistic notion—is then introduced as a way of grasping the ecological situatedness of urban living and elaborating on the notion of a recycled city. The article concludes with a recommendation of six principles derived from this theology of 'recycling' that would aid the development of cities as recycled and promote the repeatability of cities.

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3

Rober, Daniel A. "Grace and the Secular." Philosophy and Theology 30, no. 1 (2018): 179–206. http://dx.doi.org/10.5840/philtheol20189799.

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Charles Taylor indicates in A Secular Age his admiration for Henri de Lubac, Yves Congar, and other Catholic theologians associated with la nouvelle théologie. This essay reads de Lubac and Taylor on the secular, analyzing convergences as well as key differences. In particular, it argues that both underestimate the possibilities of political and liberation theologies. The concluding section puts de Lubac and Taylor in dialogue with forms of political theology that have been in dialogue with their work. The author argues that a stronger political theology can be drawn out of the approach of de Lubac and Taylor despite the trepidations of each toward such a project.

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Noworyta, Waldemar. "„Maryja pełna łaski” w nauczaniu św. Tomasza z Akwinu." Łódzkie Studia Teologiczne 33, no. 1 (May 22, 2024): 233–46. http://dx.doi.org/10.52097/lst.2024.1.233-246.

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We can find the Mariological texts of St Thomas Aquinas in only a few of his works. Nonetheless, in his teaching he focused on Mariological issues of importance to theology. This article aimed to present Aquinas’ theology on the question of the fullness of grace in the Blessed Virgin Mary. In the first part of this article, in addition to the general historical context, the basic content on Aquinas’ theology of grace is introduced. In the following chapters, the author of the article, based on the teaching of St Thomas, sought to present the effects produced by the presence of full grace in the life of Mary, followed by a discussion of its three forms, which St Thomas related to the stages of the life of the Mother of Jesus. In summary, firmly grounded in Christoligy, St Thomas’ Mariology links the truth of Mary’s ‘full grace’ to the literal presence of Christ in her womb. Consequently, Aquinas regards the Incarnation of Christ as the sole source of the graces received by the Mother of Jesus.

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Ó Murchadha, Felix. "The Passion of Grace." Philosophy Today 62, no. 1 (2018): 119–36. http://dx.doi.org/10.5840/philtoday2018227203.

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This paper shows how turns in theology in early Modernity and in the last century framed the context of distinct philosophical understandings of the self. Focusing on the concept of “pure nature,” the foreshadowing of philosophical themes in theology is shown. It is further argued that while the modern self emerging from certain early Modern theological discourses from Suárez, through Descartes to Kant was deeply implicated in Stoic apatheia, the self which arises from a phenomenological rethinking (especially in Marion) of the place of love and beauty in the worldliness of being and appearance is one which is fundamentally passionate. At play here is a shift in the notion of will from that of sovereign indifference to desire.

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6

Lennan, Richard. "Beyond “The Anonymous Christian”: Reconsidering Rahner on Grace and Salvation." Theological Studies 83, no. 3 (September 2022): 443–60. http://dx.doi.org/10.1177/00405639221114646.

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Karl Rahner acknowledged freely that “the anonymous Christian,” as a category, could be problematic. His interest, he stressed, was not in the term but in understanding the universality of God’s grace and the access of all people to grace. Reception of Rahner’s theology of salvation, however, has often neglected this broader framework to focus on the term itself. This article, which engages Rahner’s theology of grace in both its ecclesiological setting and its universal reach, argues that this theology can be an asset to dialogue even in the context of religious pluralism.

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7

Jacobs-Vandegeer, Christiaan. "Sanctifying Grace in a “Methodical Theology”." Theological Studies 68, no. 1 (February 2007): 52–76. http://dx.doi.org/10.1177/004056390706800103.

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8

Wood, Joseph. "‘Popish Pelagianism’ or the Work of Divine Providence?" Evangelical Quarterly 93, no. 4 (December 1, 2022): 338–52. http://dx.doi.org/10.1163/27725472-09304004.

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Abstract Responding to John Piper’s book, Providence (2020), and building on the work of Howard Snyder, this article articulates a Wesleyan-Arminian theology of ‘prevenient grace’. Highlighting Philippians 2:12–13, prevenient grace is articulated as a theological concept, rooted in the Bible, clearly expressed in the writings of James Arminius and made more widely accessible by the teaching of John Wesley. The theology of prevenient grace has been debated through the centuries and continues to be a primary point of distinction between those who would align their thinking to John Calvin (and Calvinism), in opposition to those who align with the teachings of John Wesley (and Wesleyan/Arminianism). From the perspective of God’s providence, the article identifies the slight, yet profound, difference between irresistible and prevenient grace. It argues that the caricature of Arminius’s, and therefore, Wesley’s teaching as Pelagian is unfounded. It concludes with suggestions of how the theology of prevenient grace offers a helpful framework for pastoral care.

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9

van Oorschot, Frederike. "Common Grace as a Hermeneutical Approach to Globalization?" Philosophia Reformata 80, no. 1 (May 26, 2015): 78–98. http://dx.doi.org/10.1163/23528230-08001005.

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The reformed theologian Max L. Stackhouse develops a differentiated analysis and interpretation of globalization as part of his public theology. He consistently refers to Kuyper's concept of common grace and transfers Kuyper's teaching into a hermeneutical approach to sociological analysis. First, the paper sketches Stackhouse's understanding of globalization as a theological process, then analyses the influences of Kuyper's theology of grace and finally shows the theological roots of Stackhouse's doctrine of grace and methodological problems associated with it. It closes with remarks on the opportunities and limits of Stackhouse's approach to the theological interpretation of globalization.

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10

Barclay, John M. G. "A Conversation Around Grace." Evangelical Quarterly 89, no. 4 (April 26, 2018): 339–45. http://dx.doi.org/10.1163/27725472-08904006.

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This article responds to papers presented at a research conference at London School of Theology in April 2017 interacting with John Barclay’s Paul and the Gift, and subsequently published in Evangelical Quarterly. It responds in turn to Desta Heliso, Conrad Gempf, Matthew Jones, and Graham McFarlane on a journey from Paul to the Gospels, to Martin Luther King, and finally to Jacques Derrida.

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11

Bloor, D. "EPISTEMIC GRACE: Antirelativism as Theology in Disguise." Common Knowledge 13, no. 2-3 (April 1, 2007): 250–80. http://dx.doi.org/10.1215/0961754x-2007-007.

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12

Van den Eede, Linde. "Controversy in the Classroom: Jacobus Janssonius (1547–1625) versus Leonardus Lessius on Grace, Free Will and Predestination." Journal of Early Modern Christianity 11, no. 2 (November 1, 2024): 413–43. https://doi.org/10.1515/jemc-2024-2019.

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Abstract The present article analyses Jacobus Janssonius’ (1547–1625) theology of grace and free will against the backdrop of the enduring polemics of the Louvain Faculty of Theology with the Jesuit order on grace, free will and predestination. As one of the protagonists in the Faculty’s conflict with Leonardus Lessius, Janssonius was tasked with teaching a lectio publica intended to counter the Jesuits’ optimistic evaluation of human free will. In this ad hoc course, Janssonius discussed the reconciliation of efficacious grace with human free will, a topic he would return to as Regius professor of Sacred Scripture (1598–1616). On the basis of previously unstudied manuscripts – fragments from his 1587 lectio publica and student notes taken during his tenure as Regius professor – I will challenge the traditional portrayal of Janssonius as a watered-down dupe of Michael Baius’ radicalized anti-Pelagian theology. Rather than slavishly transmitting Baianism to his students, Jacobus Janssonius actively incorporated Baius’ pessimistic theological anthropology into a scholastic framework, allowing him to teach an anti-Pelagian theology of grace that respected the boundaries of Gregory XIII’s definitive condemnation of the Roman interpretation of Baianism with Provisionis nostrae (1580).

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Gulo, David Martinus. "Pemahaman Hukum Taurat Menurut Teologi Anugerah Dan Implikasinya Terhadap Persepsi Antinomian." Matheteuo: Religious Studies 1, no. 2 (November 5, 2021): 53–61. http://dx.doi.org/10.52960/m.v1i2.56.

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Understanding the law in new testament concept has a diverse interpretation, especially its relation with doctrine of soteriology in church. It should be known due to differences in understanding the essence of the law itself and its position and relation to God’s grace. Also when some views see that the Grace of God in the new testament abolish the Law, then the question is will Christianity live a lawless life (antinominanism). This writing discussing the viewa of Grace theology view and comparison with the mainstream theology that was accepted in pentecostalism-charismatic branch.

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14

Grimshaw, Michael. "‘Redneck religion and shitkickin' saviours?’: Gram Parsons, theology and country music." Popular Music 21, no. 1 (January 2002): 93–105. http://dx.doi.org/10.1017/s0261143002002052.

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The country singer Gram Parsons (1946-73) has in the last decade been increasingly cited as a seminal influence upon the development of contemporary alt.country and the roots/americana revivial. This article critiques Parsons and his music within the realm of contextual theology, using him as a bridge to examine the wider issue of what a theology of country music might entail. Both Parsons and Country Music in general are strongly religious in language, ethos and culture, yet the theology articulated both explicitly and implicitly is not evangelical as those outside the genre and culture might assume. Rather, the theology of country music involves a gospel of liminality, a theology of redemptive transgression that is expressed in ‘white spirituals’ where the song is a locus of grace. The article asks if Parsons was a locus of grace; are his songs those of liminal presence; does country music employ a theology of redemptive transgression?

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15

Lamm, Julia A. "Schleiermacher's Treatise on Grace." Harvard Theological Review 101, no. 2 (April 2008): 133–68. http://dx.doi.org/10.1017/s0017816008001764.

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The title of this essay is meant to be perplexing. Schleiermacher is not known for his treatment of grace, much less for a treatise on grace. Few scholars of Schleiermacher's theology have devoted attention to his doctrine of grace, with two notable exceptions. Karl Barth, in his lectures on Schleiermacher, did not hesitate to thrash his nemesis on this point, although to him it was so obvious that Schleiermacher's understanding of grace was not a Christian doctrine of grace, at least not in the Reformation sense, that he barely felt the need to argue the case. “What kind of God is this,” he asked, “What kind of grace?” Richard R. Niebuhr, in his apologia for Schleiermacher, which inspired a new age of scholarship on Schleiermacher in America, included a section entitled “Grace and Nature,” but its focus was on the Christmas Eve Dialogue, not Schleiermacher's dogmatic theology. Neither Barth nor Niebuhr took note of Schleiermacher's more formal, dogmatic treatment of grace—what I am calling Schleiermacher's “treatise on grace”; in the several decades since their influential works, very few have attempted to correct this oversight. Such neglect by specialists has no doubt contributed to a wider sense that, despite the importance of his The Christian Faith (Glaubenslehre), Schleiermacher does not merit a place alongside other theologians when it comes to the history of the Christian doctrine of grace. None of the major scholarly books on the history and development of the doctrine of grace include a chapter or section (or even reference) to Schleiermacher's treatment of grace. Schleiermacher himself almost seems to have anticipated this oversight—worse, really, than any criticism—when he asked, “Does my Glaubenslehre in any way fail to give due honor to divine grace?”

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16

Jacobsen, David Schnasa. "Going Public with the Means of Grace." Theology Today 75, no. 3 (October 2018): 371–82. http://dx.doi.org/10.1177/0040573618791739.

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This article articulates a revisionist homiletical theology of Word and Sacrament for a disestablished church in a disenchanted, post-secular world. Its understanding of the post-secular context, an age of religious resurgence nonetheless impacted by the secular, is grounded in Charles Taylor’s analysis of the Reformation as an engine of cultural change even today: disenchantment, shared vocation, and the “affirmation of the ordinary.” In this context, it seeks to revise Protestant notions of the gospel as promise in the direction of Richard Kearney’s onto-eschatological vision in The God Who May Be. Such a notion of promise, connected to Kearney’s “traversing presence” yet embracing its possibilizing force, pushes against attempts to re-trench and reenchant, as in some postliberal and radical orthodox theologies, in favor of a more apologetic public theology of Word and Sacrament.

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17

Kwon, Youngju. "Baptism or Gospel of Grace?: Romans 6 Revisited." Expository Times 128, no. 5 (October 1, 2016): 222–30. http://dx.doi.org/10.1177/0014524616666709.

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Romans 6 has been a difficult chapter owing to a number of dialectical elements: being and doing, theology and ethics, indicative and imperative, divine and human agency, and ‘already’ and ‘not yet’. Despite some previous attempts to view this chapter as presenting the theology of baptism, this article argues that Paul’s primary concern in this chapter is to explain the fundamentals of the gospel of grace and their implications for Christian life. The proper understanding of the gospel of grace includes: that everyone belongs to one of the two domains of authority (either under the domain of law/sin or under the domain of grace/Christ); that by the grace of God believers have experienced the transfer of lordship; and that despite this transfer, both aspects of ‘already’ and ‘not yet’ are creatively working together in Christian life. This article concludes with two implications: that the gospel of grace does require (rather than ignore) a moral life and that in Christian moral life we must not lose sight of both God’s empowerment and humans’ power.

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18

MERTENS, Herman-Emiel. "Nature and Grace in Twentieth-Century Catholic Theology." Louvain Studies 16, no. 3 (September 1, 1991): 242–62. http://dx.doi.org/10.2143/ls.16.3.2013825.

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19

Orye, Lieve. "Speculative Grace: Bruno Latour and Object-Oriented Theology." International Journal of Philosophical Studies 22, no. 4 (August 8, 2014): 650–54. http://dx.doi.org/10.1080/09672559.2014.948720.

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20

Brakemeier, Gottfried. "Justification by Grace and Liberation Theology: a Comparison." Ecumenical Review 40, no. 2 (April 1988): 215–22. http://dx.doi.org/10.1111/j.1758-6623.1988.tb01534.x.

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21

Tanner, Kathryn. "Justification and Justice in a Theology of Grace." Theology Today 55, no. 4 (January 1999): 510–23. http://dx.doi.org/10.1177/004057369905500403.

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22

Sumney, Jerry L. "Book Review: God's Saving Grace: A Pauline Theology." Biblical Theology Bulletin: Journal of Bible and Culture 45, no. 3 (July 30, 2015): 187–89. http://dx.doi.org/10.1177/0146107915590767d.

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23

Morales, Isaac Augustine. "Incarnational "Intrinsicism": Matthias Scheeben's Biblical Theology of Grace." Nova et vetera 18, no. 1 (2020): 139–59. http://dx.doi.org/10.1353/nov.2020.0007.

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24

Agualada, Jr., C.M.F., Salvador. "KARL RAHNER’S THEOLOGY OF GRACE: THE SUPERNATURAL EXISTENTIAL." Landas: Journal of Loyola School of Theology 25, no. 1 & 2 (November 14, 2013): 207–36. http://dx.doi.org/10.13185/la2011.25113.

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25

Nelson, James D. "Book Review: Responsbile Grace: John Wesley's Practical Theology." Theological Studies 56, no. 3 (September 1995): 580–82. http://dx.doi.org/10.1177/004056399505600319.

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26

Webb, Stephen H. "Speculative Grace: Bruno Latour and Object-Oriented Theology." Mormon Studies Review 1 (January 1, 2014): 174–82. http://dx.doi.org/10.5406/mormstudrevi.1.2014.0174.

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27

ROBERTS, AUSTIN. "Speculative Grace: Bruno Latour and Object-Oriented Theology." Process Studies 44, no. 1 (April 1, 2015): 132–35. http://dx.doi.org/10.2307/44798056.

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28

McGowan, Michael W. "Trauma and Grace: Psychology and Theology in Conversation." Pastoral Psychology 58, no. 2 (December 16, 2008): 167–80. http://dx.doi.org/10.1007/s11089-008-0181-7.

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29

Marshall, Christopher. "Grace Overflowing – Reflections on Paul’s Theology of Reconciliation." Kenarchy Journal 2 (March 2021): 64–72. http://dx.doi.org/10.62950/vxcsp25.

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In my book Beyond Retribution: A New Testament Vision for Justice, Crime, and Punishment (Eerdmans, 2001), I draw attention to the prominent role that forgiveness plays in the teaching of Jesus, and connect it to the practice of restorative justice as a contemporary institutional application. In this essay, I focus on Paul’s great theology of reconciliation. Like forgiveness, it too has a clear socio-political dimension, and one that has similarly been eclipsed by the doctrinal tradition’s tendency to individualize and spiritualize its meaning. I look at Paul as exemplary peacemaker, and make four observations. Firstly, for Paul, reconciliation is discovered, not manufactured, secondly, it is a divine initiative, thirdly it is a response to faith and finally it is a commitment to peacemaking.

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30

Wiberg Pedersen, Else Marie. "Justification and grace. Did Luther discover a new theology or did he discover anew the theology of justification and grace?" Studia Theologica - Nordic Journal of Theology 57, no. 2 (December 2003): 143–61. http://dx.doi.org/10.1080/00393380310000550.

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31

Knorn, Bernhard. "Reconciliation in Ecumenical Relations: The Priority of Grace." Ecclesiology 14, no. 2 (May 4, 2018): 147–63. http://dx.doi.org/10.1163/17455316-01402004.

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This article proposes a theological understanding of ‘reconciliation’ for the ecumenical model ‘unity in reconciled diversity’. Although reconciliation has become an important task in ecumenical relations, particularly after condemnations and violence in the past, the concept itself has not yet found sufficient theological grounding. Discussing a theology of the cross, the paper highlights the grace of being reconciled with God which stands before any division in the church and calls for re-establishing Christian unity. In order to relate this priority of grace to an understanding of reconciliation in the world and among Christian communities, the concept of the church as sacrament proves helpful. Both the theology of the cross and the church as sacrament provide significant specifications to the idea of a ‘unity in reconciled diversity’.

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32

Crittenden, Paul. "David Coffey: Reshaping Traditional Theology." Irish Theological Quarterly 83, no. 4 (August 28, 2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.

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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology of grace, Christian anthropology, death and resurrection, the Church, and the salvation of unbelievers. Coffey is a prominent Australian theologian and the discussion of his thought is set within a brief account of the development of theological studies in the Australian context.

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Vulić, Boris. "Gratia praesupponit naturam." Diacovensia 26, no. 1 (2018): 81.—93. http://dx.doi.org/10.31823/d.26.1.4.

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In the article, the contemporary lack of representation of the axiom “grace presumes nature” is recognized as a providential opportunity for its renewal in theology and spirituality. After indicating some of the causes for neglecting this scholastic axiom, the second chapter interprets its theological interiority through an attempt to answer the inexhaustible question of the relationship of grace and nature. The third chapter brings further clarification through the axioms “grace does not destroy nature” and “grace perfects nature”. In analogy with Christ’s incarnation, it becomes apparent that nature, or creation, should always be understood in the perspective of grace, which is the first fact of the history of salvation. The restoration and deepening of these axioms contributes to linking the entire history of salvation, but also the history of theology and spirituality, and to a deeper understanding of what is truly natural and what is divine, graceful, and what as a gift and opportunity defines a man to the very foundation of his created nature.

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Petrov, George Daniel, and Andrei-Dragoș Zagan. "Living in grace through the holy Mysteries. The relationship between grace and freedom." Technium Social Sciences Journal 38 (December 9, 2022): 701–5. http://dx.doi.org/10.47577/tssj.v38i1.7982.

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The uncreated divine grace is one of the most important chapters for Orthodox theology, because the progress of the human person towards the Absolute depends on its correct understanding. Man is not created to be limited by the standards of materiality, his aspiration is always to the Living, Personal, Absolute God in whom he can find rest. Without man's participation in the communion with the Creator, a communion that is achieved in grace, he comes from nowhere and goes to nowhere, in the sense that the aspiration to the Absolute cannot be deceived by anything from the materiality of the world.

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35

Malan, D. J. "The implications of E Schillebeeckx’s theology of liberation for anthropology and creation." Verbum et Ecclesia 14, no. 2 (July 19, 1993): 249–62. http://dx.doi.org/10.4102/ve.v14i2.1071.

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The theology of Edward Schillebeeckx has direct relevance for the situation of violence in South Africa. Anthropology and creation are closely linked in his theology through Christology. Christology is "concentrated creation". It underscores the grace of God as well as the responsibility of man. The negative contrast experiences of humanity calls for decisive praxis. Praxis is the precursor of theology and the function of theology is to as certain whether the praxis of the church is secundam scripturas.

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36

Del Colle, Ralph. "Whither Pentecostal Theology? Why a Catholic is Interested." Pneuma 31, no. 1 (2009): 35–46. http://dx.doi.org/10.1163/157007409x418130.

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AbstractThe essay explores the future direction of Pentecostal theology by posing a dialogue question that emerges in the conversation between Catholics and Pentecostals. This concerns the "supernatural" character of grace as understood and experienced in both traditions. How is this character preserved as it engages all dimensions of our humanity? Two aspects of this affirmation are explored. First, grace perfects all aspects of human nature including human agency, thus our common emphasis on transformation and Christian perfection. Second, the Church's mission ad extra embraces its witness in the secular realm in the arenas of culture, justice, peace, and the integrity of creation. The challenge to both traditions is how to preserve the supernatural gratuity of grace as the church enacts this mission in the transit from church to world.

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37

Faries, Dillard W. "Amazing Grace of Quantum Physics." Perspectives on Science and Christian Faith 72, no. 4 (December 2020): 246–48. http://dx.doi.org/10.56315/pscf12-20faries.

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AMAZING GRACE OF QUANTUM PHYSICS by Dillard W. Faries. Eugene, OR: Pickwick Publications, 2017. 268 pages. Paperback; $33.55. ISBN: 9781532614217. *What if beneath the world of everyday experience things were not as they seem? If all things did not really have predictable locations or follow predictable trajectories but instead only appear to because they are large enough that their true behavior is undetectable to our senses? If the cosmos did not consist of discrete particles acting independently of all others; that everything was somehow connected with everything else? Strange as these possibilities may seem, these are not "what-ifs"; according to quantum physics, they are in all likelihood how the real world actually behaves. How physics arrived at this quantum mechanical understanding--if, indeed, it may legitimately be so called--forms a major theme of Dillard Faries's Amazing Grace of Quantum Physics, which also seeks to unpack some of the philosophical and theological implications of the quantum mechanics (QM) shockingly counterintuitive picture of reality. *Amazing Grace of Quantum Physics consists of an introduction, 18 chapters, an epilogue, and two appendices, but is perhaps better thought of as involving three main somewhat loosely overlapping parts. The first involves introductory material and consists of the introduction and first chapter. The former introduces the main themes and offers a précis of the book. The latter surveys the main categories of classical physics that were radically challenged by QM, such as determinism and locality. *The second section roughly comprises chapters 2-10 and unpacks the main historical episodes that culminated in the development of QM, beginning with the discovery of radioactivity and culminating in competing equivalent mathematical formulations of quantum phenomena and the Copenhagen interpretation in the 1920s. Unlike other books on QM, this account focuses on how physicists, ranging from Benjamin Thompson, Michael Faraday, and James Maxwell to Max Planck, Albert Einstein, Louis de Broglie, Wolfgang Pauli, Erwin Schrödinger, Werner Heisenberg, Niels Bohr, and others, offered new understandings of reality that developed, problematized, and ultimately challenged classical Newtonian physics. This is central to Faries's narrative since the classical physics that was overthrown both arose from and misinformed Western theology before it descended into a sterile deism in the wake of Humean skepticism. Thus a theme of this section is that the overthrow of classical physics by QM is good news for Christian theism. *The final section comprises chapters 11-18 and the epilogue; it carries forward the story of QM to the present day. These chapters seek to explain QM's counterintuitive and somewhat paradoxical picture of reality, suggesting a number of implications for Christian thought along the way. This section focuses on a number of issues. These include the difficulty of relating the mathematical results of QM to physical reality so that they can be interpreted in the Copenhagen sense as probabilities or, less commonly, more deterministically in de Broglie-Bohm interpretation. Other issues include indeterminacy and the EPR paradox, Bell's inequality and the impossibility of agreement between QM and local reality, and the observer effect. Along with Fermat's principle of least time, which suggests that waves somehow know the shortest path to take, Faries argues that these open up possibilities to interpret reality as purposeful and consistent with Christian theism, which Faries demonstrates by offering his own tentative interpretation of QM. He ends by inviting the reader to do the same. *On one level Amazing Grace of Quantum Physics is a serious book in the sense of offering the quantum physics as consistent with a theology of mystery in which there is room for meaningful free will and divine action. However, as Faries himself explains, he is neither a theologian nor a philosopher. This shows, in that he does little to systematically develop a theology of mystery and does not interact with the extensive recent work in the history and philosophy of physics or with the science and religion literature on quantum indeterminacy and divine action (or issues such as the scope and limits of natural theology). Instead, he prefers to offer his own sweeping suggestions and, in the case of divine action, build directly from the insights of William Pollard that have formed the backdrop to such discussions since the 1950s. So, in the end, Amazing Grace of Quantum Physics is perhaps best taken as a physicist who is a Christian explaining that he sees room for consonance between Christianity and science in the world of quantum physics. *Amazing Grace of Quantum Physics suffers from a number of flaws. The most flagrant is Faries's tendency to skip key details and insert entertaining but distracting tangents in the midst of otherwise cogent explanations. This, coupled with his tendency to allow loose analogies or hints to stand in for arguments, tends to obscure rather than illuminate what Faries is trying to convey. I often found myself having to insert key details or connections from my own knowledge, make assumptions about what exactly he was referring to, and, in a few cases, supply a missing argument. Nevertheless, between my own understanding of QM and because Faries ultimately gets around to explaining everything by the end of the book, both the physics he was trying to explain and the shape of his argument had become clear. *The book will be of value mainly to professional physicists and teachers of physics. In contrast those who are unversed in the basics of quantum physics or have little prior knowledge about its history are likely to find some parts impossible to follow (or, worse, acquire a superficial and incorrect understanding). Instead, these readers should start by reading a more accessible introduction. Some readers might also be alienated by Faries's casual jabs at Calvinism or his unnecessary use of an offensive racial slur to vivify the personality of Werner Heisenberg (which may have been done in ignorance as the slur is not a common one). *Nevertheless, those who are able to overlook the limitations of Amazing Grace of Quantum Physics will find value in its pages. It is one of the few works that seeks to offer a fairly robust overview of quantum physics along with nuggets of encouragement and pregnant hints. Here I offer two of particular note. The first is Faries's invocation of mystery as a useful but largely unexplored category in science-faith discourse, at least in the evangelical circles of which Faries is a part. The second is akin to John Polkinghorne's earlier and more theologically and philosophically sophisticated exploration of the similarities between theology and physics in his Quantum Physics and Theology: An Unexpected Kinship (Yale University Press, 2007), in which Polkinghorne demonstrates consonance between the search for reality through physics and theology. Faries does something similar at one point in this section, offering that Christians should not feel overly anxious in the absence of a complete and unassailable understanding of how to relate science and Christian theology. In Christianity, as in quantum physics, for the time being, we can be confident resting in what we know, even when there appear to be paradoxes or explanations that seem partial, tentative, and generative of new questions as well as answers. *Reviewed by Stephen M. Contakes, Department of Chemistry, Westmont College, Santa Barbara, CA 93108.

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Xu, Ximian. "How to Make Sino-Reformed Theology Possible?" Journal of Chinese Theology 8, no. 2 (December 28, 2022): 163–85. http://dx.doi.org/10.1163/27726606-20220010.

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Abstract This article aims to retrieve Abraham Kuyper’s theology to develop Reformed theology in mainland China. It shall argue that Kuyper’s concern about the varying contexts where theology is practiced shows an underdeveloped proto-Reformed contextual theology. Nonetheless, his idea of common grace serves as a conceptual apparatus through which his proto-Reformed contextual theology can underpin the construction of Sino-Reformed theology, a Reformed theology that is organically united with the history of Christianity while taking root in Chinese culture and interacting closely with the Chinese context. Such a contextualised Reformed theology can make Reformed faith an indigenous plant in the garden of Chinese Christianity on the one hand and prove conducive to the development of an organic Reformed community and theology on the other.

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Bounds, Christopher T. "Toward a Wesleyan-Holiness Theology of Revival." Wesley and Methodist Studies 14, no. 1 (January 1, 2022): 27–49. http://dx.doi.org/10.5325/weslmethstud.14.1.0027.

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ABSTRACT This article is an exercise in fides quaerens intellectum about revival in the Wesleyan-Holiness tradition. It examines accounts of revival by early British and American Methodists—John Wesley, Francis Asbury, and Luther Lee—and identifies the common elements of their descriptions. It then seeks to provide a theological understanding of these revivals by drawing upon distinctive ideas from Wesleyan historical and systematic theologians: divine omnipresence, free grace, divine holiness and love, and the means of grace. Finally, it offers a theological definition of revival from a Wesleyan-Holiness perspective and briefly explores implications for today.

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Leung, King-Ho. "The Technologisation of Grace and Theology: Meta-theological Insights from Transhumanism." Studies in Christian Ethics 33, no. 4 (February 26, 2020): 479–95. http://dx.doi.org/10.1177/0953946820909747.

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This article examines some of the recent theological critiques of the movement of technological human enhancement known as ‘transhumanism’. Drawing on the comparisons between grace and technology often found in the theological discourse on transhumanism, this article argues that the Thomistic distinction between healing grace and elevating grace can not only supplement the theological analysis of transhumanism and its ethical implications, but also help Christian theologians and ethicists become more aware of how the phenomenon of technology may have implicitly shaped the contemporary understanding of ‘grace’ as well as the task of theology as a spiritual and indeed ethical practice.

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BĂLAN, Dragoș Corneliu. "DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM." Icoana Credintei 7, no. 14 (June 6, 2021): 27–36. http://dx.doi.org/10.26520/icoana.2021.14.7.27-36.

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The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.

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Patterson, Sue. "Janet Martin Soskice, Metaphor and a Theology of Grace." Scottish Journal of Theology 46, no. 1 (February 1993): 1–26. http://dx.doi.org/10.1017/s003693060003828x.

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Janet Martin Soskice's book Metaphor and Religious Language may reasonably be described as ‘state of the art’ in respect of studies on metaphor and theology. Dr Soskice recognises the need for metaphor to retain its traditional designation as a figure of speech, but at the same time wants to establish its use as credible in a Christian realist perspective. To this end, she undertakes a rigorous examination of the nature and function of metaphor in order to build a solid base from which to establish its pertinence to theology. It is metaphor's ability to achieve an increment of meaning in language in general (and science in particular) which is able to provide the springboard for its role in religious language. Dr Soskice thus sees language as the framework within which to conduct her argument. The first part of this paper analyses her argument.

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BILLINGS, J. TODD. "JOHN MILBANK's THEOLOGY OF THE "GIFT" AND CALVIN's THEOLOGY OF GRACE: A CRITICAL COMPARISON1." Modern Theology 21, no. 1 (January 2005): 87–105. http://dx.doi.org/10.1111/j.1468-0025.2005.00276.x.

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GEORGE, ROBERT, DAVID VANDRUNEN, PHILIP TACHIN, and RICHARD J. MOUW. "PANEL ON PUBLIC THEOLOGY." Unio Cum Christo 6, no. 2 (October 1, 2020): 235. http://dx.doi.org/10.35285/ucc6.2.2020.pan.

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1. How Is Your Position Fitted To Address The Problems Of Public Theology? 2. Does Natural Theology Have A Contribution To Make To Public Theology? 3. How Do You Conceive Of Law And Gospel In Relation To Social Issues? 4. What Is The Role Of Common Grace In The Present Secular Situation In The West? 5. What Would Be The Best Outcome Of The Present Secularization Other Than Christ’s Return? 6. From Your Point Of View, What Is The Major Problem With Other Positions? KEYWORDS:

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Strand, Vincent L. "Rahner and Scheeben on Grace: Reexamining a Forgotten Resemblance." Theological Studies 85, no. 1 (February 28, 2024): 34–55. http://dx.doi.org/10.1177/00405639231221785.

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This article demonstrates the overlooked similarity between Scheeben’s and Rahner’s accounts of God’s self-communication to the human person through uncreated grace. It then argues that though Scheeben’s conception of God’s universal offer of grace evinces similarities with Rahner’s “supernatural existential,” Scheeben differs from Rahner by emphasizing the distinction between nature and grace. This study can help theologians to better situate Scheeben’s theology amid its current renaissance and to reappropriate Rahner’s basic insight about divine self-communication.

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Chung, Paul. "Karl Barth's Theology of Reconciliation in Dialogue with a Theology of Religions." Mission Studies 25, no. 2 (2008): 211–28. http://dx.doi.org/10.1163/157338308x365378.

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AbstractKarl Barth has influenced Christian theology of mission in terms of his Trinitarian concept of God's mission. His theology of reconciliation retains inter-religious implication in missional context. However, Barth's theology of reconciliation is not explored in the context of religious pluralism. The reason is due to the neo-orthodox charge against him and theologians' one-sided critique of Barth as a conservative-evangelical theologian. In this paper at issue is to retrieve hermeneutically Barth as a theologian of reconciliation who stands for Christian witness to the grace of God in the world of religions.

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McKim, Donald K., and B. A. Gerrish. "Grace and Gratitude: The Eucharistic Theology of John Calvin." Sixteenth Century Journal 25, no. 2 (1994): 441. http://dx.doi.org/10.2307/2542918.

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Huey, Peggy J., and Harold L. Weatherby. "Mirrors of Celestial Grace: Patristic Theology in Spenser's Allegory." Sixteenth Century Journal 26, no. 4 (1995): 961. http://dx.doi.org/10.2307/2543820.

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D’Costa, Gavin. "Michael Barnes, Waiting on Grace: A Theology of Dialogue." Theology 124, no. 3 (May 2021): 233–34. http://dx.doi.org/10.1177/0040571x211008551u.

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Thomas. "Hope in Imperfection: Toward a Naturalized Theology of Grace." American Journal of Theology & Philosophy 41, no. 1 (2020): 77. http://dx.doi.org/10.5406/amerjtheophil.41.1.0077.

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