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1
Bosch, Rozelle (Robson). "Carcass and cross: Discovering the sacred in the secular". Theology 121, n.º 4 (20 de junio de 2018): 252–60. http://dx.doi.org/10.1177/0040571x18765425.
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The body is a dialogical, incarnational and sacramental entity. But how may the Christian imagination conceptualize and depict this fact? This contribution uses a provocative piece of art as a modern framing of the constant intersection of the sacred and secular. It starts by looking at Merleau-Ponty’s phenomenology of perception, continues to discuss Luce Irigaray’s notion of the sensible transcendental and then concludes by way of feminist metaphysics. It is argued that these three schools of thinking provide a helpful framework with which to unpack the theological nuances in Pyotr Pavlensky’s Carcass (2013). Towards the end of the contribution it is shown that Carcass is in fact cruciform when read through the doctrine of the incarnation and that one need not look far to see the Word made flesh in the everydayness of life.
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Jacobs, Bert. "Unveiling Christ in the Islamicate World: Fakhr al-Dīn al-Rāzī’s Prophetology as a Model for Christian Apologetics in Gregory Bar ʿEbrōyō’s Treatise on the Incarnation". Intellectual History of the Islamicate World 6, n.º 1-2 (2018): 187–216. http://dx.doi.org/10.1163/2212943x-00601001.
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When looking for original lines of Christian apologetics in response to Islam from later periods, a unique vantage point is offered by the bilingual authors of the ‘Syriac Renaissance’, such as the West Syrian (‘Jacobite’) scholarly bishop of the thirteenth century, Gregory Bar ʿEbrōyō. This contribution builds upon previous scholarship on the latter author’s borrowings from Muslim sources in composing his own writings, and in particular on his use of Fakhr al-Dīn al-Rāzī’s theological compendium Muḥaṣṣal afkār al-mutaqaddimīn wa-l-mutaʾakhkhirīn, in his principal work on Christian theology, the Lamp of the Sanctuary (Mnōrat qudšē). It is argued that Bar ʿEbrōyō’s reliance on Rāzī’s proofs of prophecy in the treatise on the Incarnation goes much further than hitherto assumed, as the Muslim theologian’s prophetology served as the model for his Christian apologetic defense of the doctrine of the Incarnation.
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Thamrindinata, Hendra. "St. Anselm of Canterbury (1033-1109 AD): His Contributions to the Intellectual Developments on Medieval Scholasticism". Diligentia: Journal of Theology and Christian Education 2, n.º 1 (31 de enero de 2020): 15. http://dx.doi.org/10.19166/dil.v2i1.2234.
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<p class="abstracttextDILIGENTIA">Medieval scholasticism, considering its perennial influence for six centuries in the European universities, is an important intellectual power that deserves to be taken into account. In order to obtain a clearer picture of medieval scholasticism, it is necessary to have a precise understanding on the contributions of early medieval scholastic theologians who have laid the foundation for its subsequent developments. Therefore, this article will elaborate the thought of St. Anselm of Canterbury by analyzing his relevant works conceptually, discovering aspects of his thought which are foundational and significant for the subsequent intellectual developments of medieval scholasticism, exposing these aspects in detail, and tracing their influences on later theologians or periods. This elaboration finds four aspects of his thought and will expose it in detail: his view on faith seeking understanding, on teaching methodology, on the doctrine of satisfaction, and on the necessity of incarnation and satisfaction. The detailed exposition of these four aspects will substantiate the title conferred on him by Ulrich G. Leinsle as “the father of scholasticism.” </p>
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Molnar, Paul D. "God's Self-Communication in Christ: A Comparison of Thomas F. Torrance and Karl Rahner". Scottish Journal of Theology 50, n.º 3 (agosto de 1997): 288–320. http://dx.doi.org/10.1017/s0036930600049607.
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Karl Rahner and Thomas F. Torrance have made enormous contributions to 20th century theology. Torrance is quick to point out that Rahner's approach to Trinitarian theology which begins with God's saving revelation (the economic Trinity) and pivots ‘upon God's concrete and effective self-communication in the Incarnation’ does indeed have the effect that Rahner intended. First, it reunites the treatisesOn the One GodandOn the Triune God. This opens the door to rapprochement between systematic and biblical theology and binds the NT view of Jesus closer to the Church's worship and proclamation of the Triune God. Second, it opens the door to rapprochement between East and West by shifting from a more abstractive scholastic framework to one bound up with piety, worship and experience within the Church. Third, it opens the door to rapprochement between Roman Catholic theology and Evangelical theology ‘especially as represented by the teaching of Karl Barth in his emphasis upon the self-revelation and self-giving of God as the root of the doctrine of the Trinity …’
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Holmes, Stephen R. "The Upholding of Beauty: A Reading of Anselm'sCur Deus Homo". Scottish Journal of Theology 54, n.º 2 (mayo de 2001): 189–203. http://dx.doi.org/10.1017/s0036930600051334.
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St Anselm of Canterbury is famous on two counts: he is the originator of the ontological argument for the existence of God and he is the source of the satisfaction theory of the atonement. These positions do not exhaust his theological contribution; he also wrote works defending and defining Western Trinitarian doctrine, against Sabellianism and tritheism, and arguing for the filioque; he wrote on the Incarnation; and was influential in modifying Augustine's account of the transmission of original sin. There is also a collection of meditations and prayers, traditionally attributed to St Anselm, which at their best rank alongside almost any devotional literature of the medieval period. His memory, however, is firmly attached today to just the two points with which I began. It would not be an exaggeration to claim that on both he has been fundamentally misunderstood by the popular accounts of his thought given in theological and philosophical introductions and histories; these misreadings have been pointed out often enough, but are still regularly repeated.
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Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas". GEMA TEOLOGIKA 3, n.º 1 (25 de abril de 2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.
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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.
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Messias, Elvis Rezende y Marcial Maçaneiro. "O católico e o dilema da opção partidária à luz da Doutrina Social da Igreja". Revista Eclesiástica Brasileira 79, n.º 314 (18 de diciembre de 2019): 637. http://dx.doi.org/10.29386/reb.v79i314.1907.
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O presente artigo desenvolve a relação entre fé e compromisso político, com foco na possibilidade de opção partidária por parte dos fiéis católicos, à luz dos critérios antropológicos e sociais da Doutrina Social da Igreja, da contribuição teológica de Ratzinger/Bento XVI e dos documentos do CELAM. Problematiza-se a questão de ser ou não possível, ao católico, optar por determinados partidos ou legendas, em vista da participação pública na tarefa política. Como se trata de uma postura política e crente do sujeito, esta questão é refletida sob luz teológico-social, a partir do evento pascal de Cristo, que na Encarnação assumiu a historicidade humana, inspirando na Igreja a proposição de um humanismo integral. Daqui promanam os valores que a Doutrina Social estabelece: respeito pela dignidade humana, promoção da justiça e da paz, em vista de uma sociedade inclusiva e solidária. Com tais critérios, examinam-se os modelos ideológicos do capitalismo e do comunismo, alertando para eventuais reducionismos, em atenção a um projeto de humanidade inspirado no Evangelho. Como resultado desta abordagem propõe-se um olhar sobre a opção partidária mais dialogal que polarizado, atento à dimensão antropológica da Política e aos critérios da Doutrina Social da Igreja, em vista da condução da vida pública. Abstract: The present article develops the relationship between faith and political commitment, focusing on the possibility of an option for a given party by the Catholic faithful, in the light of the anthropological and social criteria of the Social Doctrine of the Church, of the Ratzinger/Bento xvi’s theological contribution and of the CELAM’s (Latin American Episcopal Council) documents. We question whether it is possible, for the Catholics, to opt for given parties or legends, in view of the need for public participation in the political tasks. Since we are dealing with the subject’s political posture and beliefs, this issue is looked at in a theological social light, starting with Christ’s Pascal event that in the Incarnation adopted the human historicity, inspiring the Church with the proposition of an integral humanism. From this derive the values established by the Social Doctrine: respect for the human dignity, the promotion of justice and peace, having in view an inclusive and solidary society. With such criteria, we examine the ideological models of capitalism and communism, calling attention to eventual reductionisms having in mind a project of humanity inspired in the Gospel. As a result of this approach we suggest viewing the party option in a more dialogical and polarized way, observing the anthropological dimension of Politics and the criteria of the Social Doctrine of the Church, in view of the way public life is conducted.Keywords: Faith; Politics; Party option; Social Doctrine of the Church.
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Delio, Ilia. "Revisiting the Franciscan Doctrine of Christ". Theological Studies 64, n.º 1 (febrero de 2003): 3–23. http://dx.doi.org/10.1177/004056390306400101.
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[Franciscan theologians posit an integral relation between Incarnation and Creation whereby the Incarnation is grounded in the Trinity of love. The primacy of Christ as the fundamental reason for the Incarnation underscores a theocentric understanding of Incarnation that widens the meaning of salvation and places it in a cosmic content. The author explores the primacy of Christ both in its historical context and with a contemporary view toward ecology, world religions, and extraterrestrial life, emphasizing the fullness of the mystery of Christ.]
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Eaton, Matthew. "Enfleshed in Cosmos and Earth". Worldviews 18, n.º 3 (2014): 230–54. http://dx.doi.org/10.1163/15685357-01803002.
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Since Niels Gregersen used the term “deep incarnation” in 2001, it has been taken up by numerous ecotheologians in an effort to re-think the depth of the incarnation. Deep incarnation suggests that the incarnation demonstrates a divine embrace of not only the suffering of human bodies, but also of the pain and suffering of all creatures on Earth. While the framework of deep incarnation provides a foundation for a solid eco-Christology and ecological ethics, I suggest that the doctrine as it now stands continues to harbor hints of human exceptionalism that ecotheologies seek to eschew. I offer a critique of the metaphysical anthropocentrism contained within theologies of deep incarnation, suggesting that the doctrine does not go “deep” enough. Following this, I offer a non-anthropocentric understanding of the incarnation that frees the doctrine of the pitfalls of human exceptionalism. I do this by using a deconstructionist framework that posits that the vulnerability of Jesus allows us to view the incarnation as the divine embrace of all material vulnerability apart from the trappings of any normative epistemological framework based on a human horizon of understanding.
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Stoffel, Jean-François. "«L’origine chrétienne de la science moderne»". Revue des questions scientifiques 192, n.º 3-4 (1 de diciembre de 2021): 347–84. http://dx.doi.org/10.14428/qs.v192i3-4.70073.
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Récemment savamment rééditée, la contribution qu’Alexandre Kojève offrit à Alexandre Koyré pour son septantième anniversaire s’attache à soutenir, de manière « beaucoup moins canularesque qu’elle ne paraît l’être à première vue », une affirmation que les « procédures historiennes » ne permettraient pas d’énoncer : si les Grecs n’ont pas développé la physique mathématique alors que les savants du XVIe siècle, au premier rang desquels Nicolas Copernic, ont réussi à la faire émerger, c’est parce que les premiers étaient païens alors que les seconds étaient spécifiquement chrétiens ! Seuls ces derniers, grâce au dogme de l’Incarnation, ont en effet été aptes à réussir l’universalisation de l’approche mathématique du monde. N’hésitant pas à lire cette contribution tel qu’il s’avère qu’elle a été lue, c’est-à-dire indépendamment de l’œuvre kojévienne et de sa mise en œuvre d’une « histoire raisonnée », cet article analyse les deux principales sources d’inspiration de ladite thèse, à savoir Pierre Duhem et Alexandre Koyré ; retrace la réception historique de cette contribution ; relève toutes les objections qui, à cette occasion, lui furent adressées ; et, finalement, formule quelques objections supplémentaires. Les lecteurs qui souhaiteront bénéficier de la réédition de ce texte kojévien pour le moins provocateur devraient ainsi être à même de déterminer le degré de crédibilité qu’il convient de lui accorder.
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Having recently been expertly republished, the contribution that Alexandre Kojève offered to Alexandre Koyré for his seventieth birthday served to support, in a manner that was in fact “much less playful than it initially appeared to be”, a claim that “historical procedures” had suppressed: if the Greeks failed to develop mathematical physics where the scholars of the 16th century, the foremost of whom being Nicolas Copernicus, succeeded, then it must be due to the fact that the former were pagans while the latter were specifically Christian! Only the latter, by virtue of the doctrine of Incarnation, were deemed capable of achieving the universalisation of the mathematical approach to the world. Focussed on interpreting this contribution as it was intended to be read, in other words independently of Kojève’s work and its implementation of a “rational history”, this article endeavours to: analyse the two main sources of inspiration for the aforementioned theory, namely Pierre Duhem and Alexandre Koyré; trace the historical reception of this contribution; highlight all of the objections that it was subject to at the time; and, lastly, formulate a few additional objections. Those readers wishing to make the most of the reissue of this rather provocative Kojèvian text should thus be in a position to determine the degree of credibility that it should be afforded.
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Fergusson, David. "The Doctrine of the Incarnation Today". Expository Times 113, n.º 3 (diciembre de 2001): 75–79. http://dx.doi.org/10.1177/001452460111300302.
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Crisp, Oliver D. "Incarnation without the Fall". Journal of Reformed Theology 10, n.º 3 (2016): 215–33. http://dx.doi.org/10.1163/15697312-01003016.
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An important Christological question is whether the incarnation depends on human sin. This paper sets out one version of an “incarrnation anyway” doctrine, i.e. the view according to which Christ would have been incarnate without a fall (an issue that has begun to receive more attention in the recent theological literature). This version of incarnation anyway I call the christological union account. It is argued that far from being theologically speculative in a pejorative sense, the christological union account sheds important light upon several related issues such as the image of God, and God’s ultimate end in creating the world. After setting out the doctrine in an extended narrative, some of the principal reasons in favor of the view and against it are weighed up.
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MUHAMMAD, AKILU ALIYU y NOOR AMALI MOHD DAUD. "Kenneth Cragg’s Assertion on the Notion of Incarnation in the Qur’ān: A Critical Appraissal". AL-ITQAN: JOURNAL OF ISLAMIC SCIENCES AND COMPARATIVE STUDIES 6, n.º 4 (31 de diciembre de 2022): 89–105. http://dx.doi.org/10.31436/alitqan.v6i4.245.
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Although Islam and Christianity differ respectively on the doctrine of Incarnation, i.e. God the Son or the Logos (Word), became flesh, whereby Islam rejects it completely, and Christianity affirms it uncompromisingly, one of the celebrated orientalists, Albert Kenneth Cragg, claims to have discovered its affinities in the Qur’anic text. His main point of this argument is Qur’anic text (33.56), where he asserts that the word “taṣliyah” shares the same notion with the Christian doctrine of Incarnation. Therefore, this article attempts to critically analyze and evaluate this claim. In the course of carrying out this task, historical approach has been adopted in deliberation on historical and intellectual backgrounds of Cragg. Textual as well as analytical approaches have been adopted in exploring his views on the existence of Incarnation in the Islamic text. Evaluative and comparative approaches have been adopted in assessing his views from the Islamic view point. The article concludes that Cragg’s attempt to discover the doctrine of Incarnation in the Qur’an is groundless, and that there is no, in any way, divinity in the personality of Muhammad (p.b.u.h).
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Salim, Eman Shail. "Revelations of the Incarnation Vision in Selected Poems of Ibnul-Sabbagh Al-Juthami". JOURNAL OF LANGUAGE STUDIES 4, n.º 2 (27 de diciembre de 2023): 139–51. http://dx.doi.org/10.25130/jls.4.2.11.
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Sufi poetry is one of the literary genres that enriched Arab poetry, its meanings and experiences, by including these poems many mystical terms with special connotations, and pure spiritual experiences that are based on different things derived from the Sufi doctrine that poets employed in their poems.Therefore, this study came to examine the effect of the manifestation of the phenomenon of mystical incarnation in Ibn ul-Sabbagh Al-Juthami's, and the methods he used to express this doctrine, and to reveal the relationship of the doctrine of incarnation to place, and the effect of that on the poetic text, taking into account the statement of what the term is and revealing some of the differences between the two terms: "incarnation" and "mystical union". The paper ends with a conclusion which sums ap the findings of the study.
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Dîncă, Lucian. "L’incarnation du verbe de Dieu entre niceisme et arianisme au IVe siècle". Studia Universitatis Babeș-Bolyai Theologia Catholica 66, n.º 1-2 (15 de diciembre de 2021): 75–103. http://dx.doi.org/10.24193/theol.cath.2021.04.
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The Incarnation of the Word of God between Niceism and Arianism in the IVth century. The incarnation of the Word is the main theme debated by St. Athanasius throughout his theological and dogmatic works. First, incarnation theology has an anti-pagan connotation, as pagans derided Christians’ faith in the incarnation of the divine Logos, and, on the other hand, the Alexandrian bishop developed the theme of the incarnation against the Arians who denied the divinity of the Son and promoted a “creationist” doctrine of Christ. Between niceism and arianism, the theology of the incarnation knew several forms of theological expression, starting from the Arians, followers of Arius, to the neo-Arians, reinvented by Aetius and Eunomius, passing through the theology of the Homeans, who claimed the resemblance of the Son to the Father, to it culminated in the Homoiousians, those who came closest to the dogma of the Nicene Creed and who would finally embrace Niceism. The Cappadocians use in their theology of the incarnation the intuitions and arguments of Athanasius to overcome any other doctrine that would oppose or contradict the Niceno homoousian dogma, the consubstantiality of the Son with the Father, namely, the Son is God like Father. Keywords: incarnation, Trinity, dogma, homeism, homoousianism, Arianism, niceism, Athanasius, council, ousia, theology, heresy, orthodoxy, Logos, Son, Father.
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Vidu, Adonis. "Trinitarian Inseparable Operations and the Incarnation". Journal of Analytic Theology 4 (6 de mayo de 2016): 106–27. http://dx.doi.org/10.12978/jat.2016-4.000318210820a.
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The present article argues that the doctrine of the inseparable external operations (opera ad extra, hereafter OAE) of the Trinity is consistent with the doctrine of the incarnation of the Son alone. To demonstrate this, it will be shown, first, that the assumption of human nature can be ascribed to the Son alone when taken as a state, as opposed to an action. Secondly, I will defend John Owen’s claim that the Son is not the “immediate” agent of Christ’s actions. Finally, an appeal is made to Trinitarian “missions” to show the coherence of OAE with our having communion with distinct divine persons.
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Ulreich, John C. "“SUBSTANTIALLY EXPRESS'D”: MILTON'S DOCTRINE OF THE INCARNATION". Milton Studies 39 (1 de enero de 2000): 101–28. http://dx.doi.org/10.2307/26395759.
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Le Poidevin, Robin. "The Incarnation: divine embodiment and the divided mind". Royal Institute of Philosophy Supplement 68 (20 de junio de 2011): 269–85. http://dx.doi.org/10.1017/s1358246111000129.
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The central doctrine of traditional Christianity, the doctrine of the Incarnation, is that the Second Person of the Trinity lived a human existence on Earth as Jesus Christ for a finite period. In the words of the Nicene Creed, the Son is himwho for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man.
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Durrant, Michael. "The Logic of God Incarnate–Two Recent Metaphysical Principles Examined". Religious Studies 24, n.º 2 (junio de 1988): 121–27. http://dx.doi.org/10.1017/s0034412500019223.
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In his recent work Professor Morris writes: ‘I am suggesting that, armed with a couple of fairly simple metaphysical distinctions we can begin to see how the doctrine of the Incarnation can possibly be true.’What are these ‘metaphysical distinctions’ and do they stand up to critical examination? My answer to the latter part of this question in regard to the first distinction is a reserved ‘Yes’; in regard to the second distinction a definite ‘No’. If my criticism of the second distinction holds good, then Morris's defence of the orthodox doctrine of the Incarnation fails, for his defence crucially relies on the validity of that distinction.
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Craig, William Lane. "Is God the Son Begotten in His Divine Nature?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, n.º 1 (1 de marzo de 2019): 22–32. http://dx.doi.org/10.14428/thl.v2i3.16583.
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The doctrine of the Father’s begetting the Son in his divine nature, despite its credal affirmation, enjoys no clear scriptural support and threatens to introduce an objectionable ontological subordinationism into the doctrine of the Trinity. We should therefore think of Christ’s sonship as a function of his incarnation, even if that role is assumed beginninglessly.
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Parhusip, Parsaoran. "Inkarnasi: Perwujudan Kasih Allah yang Membela, Membebaskan, dan Mengangkat Martabat Manusia". MELINTAS 35, n.º 3 (4 de marzo de 2021): 316–33. http://dx.doi.org/10.26593/mel.v35i3.4663.316-333.
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In Christianity, incarnation marks the culmination of the manifestation of God’s love in the world. Through the historical presence of Jesus Christ in the world, salvation is made possible. The salvation of human beings not only addresses worldly issues, but also restores their inner dignity as God’s creation. The Christian doctrine of incarnation gives hope to those who are in the situation of oppression, suffering, and injustice. The presence of Jesus Christ through the incarnation realises God’s love in defending, saving, liberating, and elevating human dignity. This article sees incarnation as an event in which God’s act of love is experienced by human beings. This event needs to be echoed by the Church today in its mission to proclaim the Kingdom of God. The event of incarnation brings the image of the Church as God’s people who are liberated while still in pilgrimage on earth.
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Morrison, Elise. "The Divine and The Human". Heretic 2021, n.º 1 (10 de febrero de 2023): 16–20. http://dx.doi.org/10.15664/th.v2021i1.2554.
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Aquinas’ exposition of the relations between creator and creature has provided an important framework forilluminating aspects of the mystery of the incarnation. He maintains that while creatures are really related toGod, God is not really related to creatures. This doctrine of mixed relations in Aquinas’ theology describesthe character of the relation between God and humanity such that, when Christ incarnates, the doctrine ofimmutability is preserved.
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Sayles, Guy. "Preaching incarnation, incarnational preaching: The witness of limitation". Review & Expositor 114, n.º 2 (mayo de 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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Thiessen, Mitch. "“God Himself Is Dead”: Returning to Hegel’s Doctrine of Incarnation". Religions 15, n.º 3 (29 de febrero de 2024): 312. http://dx.doi.org/10.3390/rel15030312.
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This essay presents a certain defense of Hegel’s doctrine of Incarnation. For Hegel, the logic of the Incarnation constitutes not only the highest insight of religion and theology but, arguably, the key to philosophy itself, as the perfected self-knowledge of the absolute. Such knowledge is what Hegel calls “absolute knowing”, and marks the absolute reconciliation of the knowing subject and its object, substance, or in other words: of the domains of, as it were, historical knowledge and eternal truth. Hegel discovers in the Christian doctrine of Incarnation the logic of this very reconciliation of history and eternity: truth, or the absolute, coincides with the subject’s knowledge of it, which not only includes but privileges the historical “dismemberment” involved in such knowing. Only in Christianity does God dismember himself, or become historical—sacrifice himself, die—in order to know and become himself. But this “death of God” is for Hegel the very meaning of modern subjectivity. For this reason, or if Hegel is right, the Hegelian subject constitutes the sole way in which the desire of philosophy—namely, for the other that truth is—can keep itself from becoming incoherent after the death of God. It is not merely that Hegel’s doctrine of the subject remains valid despite the death of God; rather, the Hegelian subject, whose logic is incarnational and for this reason founds itself on the “death of God”, stands as the sole coherent articulation of this event, even and especially in its Nietzschean guise.
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Kim, Junghyung. "Christian Anthropology in an Age of Science: Between Anthropocentrism and Non-Anthropocentrism". Expository Times 129, n.º 12 (23 de enero de 2018): 547–53. http://dx.doi.org/10.1177/0014524617753327.
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Is Christianity so incurably anthropocentric that the demise of anthropocentrism would be tantamount to the falsification of the Christian faith? Would Christianity be able to survive modern scientific challenges to the long-held anthropocentric world picture? Responding to these questions, I claim that the Christian doctrine of incarnation strongly supports the Christian belief in humanity’s special position in God’s created world, whereas it is not only possible but also mandatory to reconstruct a non-anthropocentric Christian doctrine of creation and humanity. First, as regards the non-anthropocentric idea of creation, I propose that creation, instead of redemption, should the overarching framework of Christian theology, the goal of creation is much greater than human redemption, and our human species is a companion to other creatures on the way to the eschatological consummation. With this non-anthropocentric Christian doctrine of creation in mind, however, I even more strongly maintain that humanity has a special position in God’s created world. Even if the traditional doctrine of imago Dei may not successfully convince us of the idea of human uniqueness in the face of scientific challenges, I argue, the authentic Christian affirmation of the incarnation of God in the specifically human form lays a firm foundation for the Christian belief in God’s special concern with our human species.
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Yuliana, Fitri. "Menjawab Tuduhan Inkoherensi dari John Hick terhadap Konsep Dwinatur dalam Doktrin Inkarnasi Ortodoks". Veritas: Jurnal Teologi dan Pelayanan 19, n.º 1 (19 de mayo de 2020): 51–68. http://dx.doi.org/10.36421/veritas.v19i1.344.
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Dalam berbagai tulisannya, John Hick menyatakan bahwa kekristenan harus memikirkan ulang mengenai pernyataan keilahian Yesus sebagai Allah Anak yang berinkarnasi. Dalam pandangannya, dwinatur dalam diri Yesus adalah hal yang tidak dapat dipahami dengan akal sehat karena kedua natur itu saling berkontradiksi. Sebagai jalan keluar, Hick menawarkan konsep mitologisasi yang menyatakan bahwa inkarnasi Yesus sebagai Allah Anak adalah sebuah mitos belaka. Untuk menjawab hal itu, dalam makalah ini, penulis menggunakan pendekatan logika gabungan: relativity thesis (pernyataan relativitas), natural kind concept (konsep ciri alamiah), dan divine preconscious model (model bawah sadar ilahi). Dengan metode relativity thesis, penulis dapat menunjukkan kesalahan logika tuduhan inkoherensi dari Hick terhadap doktrin inkarnasi ortodoks. Sementara itu, pendekatan natural kind concept dapat membuktikan koherensi dari konsep dwinatur yang ada dalam diri Allah Anak sebagai inkarnasi Allah. Divine preconscious model dapat memberikan pijakan logis mengenai kemanunggalan Pribadi Yesus dengan dua natur yang ada di dalam diri-Nya, yang tidak saling berkontradiksi. Dengan gabungan ketiga pendekatan tersebut makalah ini menyajikan argumen yang kuat untuk membuktikan bahwa doktrin inkarnasi ortodoks bersifat koheren. Dengan demikian, kekristenan tidak perlu memberikan artikulasi ulang terhadap doktrin inkarnasi ortodoks dan juga tidak perlu memaknai doktrin tersebut sebagai sebuah mitos.
In his writings, John Hick states that Christianity must rethink the claim to the divinity of Jesus as God the Son Incarnate. In his view, the dual-nature in Jesus is something that cannot be understood with common sense because the two natures contradict each other. As a way out, Hick offers the concept of mythologization which states that Jesus' incarnation as God the Son is a myth. To answer that, in this paper, in addition to basing her argument on the biblical statement, the author uses a combined logic approach: relativity thesis, natural kind concept, and divine preconscious model. With the method of relativity thesis, the author can point out the logic errors of incoherent accusations from Hick to the doctrine of the orthodox incarnation. Meanwhile, the natural kind concept approach can prove the coherence of the dual-natures concept that exists in God the Son as an incarnation of God. The Divine preconscious model can provide a logical basis for the unity of the Person of Jesus with the two natures within Him, which do not contradict each other. With the combination of the three approaches, this paper presents a strong argument to prove that the doctrine of the orthodox incarnation is coherent. Thus, Christianity does not need to re-articulate the doctrine of the orthodox incarnation and also do not interpret the doctrine as a myth.
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Chase, Kenneth R. "Christian Rhetorical Theory: A New (Re)Turn". Journal of Communication and Religion 36, n.º 1 (2013): 25–49. http://dx.doi.org/10.5840/jcr20133612.
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Responding to Martin Medhurst’s call for a “fully rounded Christian rhetorical theory,” I claim that a focus on orthodox Christian doctrine provides an auspicious beginning for a strong rhetorical theory. This claim runs counter to the belief that doctrine is incompatible with a non-foundationalist rhetorical epistemology. In establishing this claim, I examine how Christian communication scholars have relied on the doctrine of Christ’s incarnation to build rhetorical theory and how such use typically relies on theological error. Correcting this error leads to a robust Christian rhetoric in which truth is eloquent and persuasion is an act of faithful obedience.
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Henreckson, David P. "Possessing Heaven in Our Head: A Reformed Reading of Incarnational Ascent in Kathryn Tanner". Journal of Reformed Theology 4, n.º 3 (2010): 171–84. http://dx.doi.org/10.1163/156973110x542178.
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AbstractAs recent Reformed scholarship has turned its attention to the doctrine of creation, Kathryn Tanner can be engaged as an incisive and useful interlocutor. In her book Christ the Key, Tanner advances the notion of the double movement of divine descent and incarnate ascent, an idea which intersects with current Reformed deliberations on transcendence and the “chief end” of created humanity. Tanner’s re-articulation of the discussion of nature and grace, and divine agency within creation, offers a challenging and potentially constructive contribution to Reformed dogmatics.
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Hunsinger, George. "Robert Jenson's Systematic Theology: a review essay". Scottish Journal of Theology 55, n.º 2 (17 de abril de 2002): 161–200. http://dx.doi.org/10.1017/s0036930602000236.
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The essay explores the inner logic that connects Jenson's view of the work of Christ, the person of Christ, and the doctrine of God. More specifically, it examines his understanding of the cross, the incarnation, and the trinity. Despite clear intentions to the contrary, Jenson lands outside the bounds of established ecumenical consensus. His view of the cross tends toward Socinus, of the incarnation toward Arius, and of the trinity toward Hegel in ways that seem subordinationist and tritheistic. One possible reason for this outcome is a rationalistic mindset that displays a low tolerance for paradox in dogmatic theology.
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Loke, Andrew. "Reply to Panelists". Philosophia Christi 21, n.º 1 (2019): 49–56. http://dx.doi.org/10.5840/pc20192119.
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I explain why my model of the Incarnation avoids the problems with alternative models and reply to objections concerning my model’s coherence with scripture (for example, Heb. 4:15), the understanding of personhood and natures (using resources from Islamic tradition concerning Jesus’s human nature), the concrete–abstract distinction, the human soul of Christ, the lack of the unconscious in Christ, and the incompatibility with a strong sense of immutability and simplicity. I conclude that my model stays faithful to scripture and can help to secure unity in the body of Christ concerning the doctrine of the Incarnation.
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Kwon, Ho Duck. "The doctrine of Incarnation of European Students of John Calvin". Studies in Systematic Theology 24 (30 de junio de 2016): 66–91. http://dx.doi.org/10.24827/sst.24.1.3.
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권호덕. "The doctrine of Incarnation of European Students of John Calvin". Studies in Systematic Theology 24, n.º ll (junio de 2016): 66–91. http://dx.doi.org/10.31777/sst.24..201606.003.
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Buckareff, Andrei A. "Omniscience, the Incarnation, and Knowledge de se". European Journal for Philosophy of Religion 4, n.º 4 (22 de diciembre de 2012): 59–71. http://dx.doi.org/10.24204/ejpr.v4i4.260.
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A knowledge argument is offered that presents unique difficulties for Christians who wish to assert that God is essentially omniscient. The difficulties arise from the doctrine of the incarnation. Assuming that God the Son did not necessarily have to become incarnate, then God cannot necessarily have knowledge de se of the content of a non-divine mind. If this is right, then God’s epistemic powers are not fixed across possible worlds and God is not essentially omniscient. Some options for Christian theists are discussed, including rejecting traditional theism in favour of some version of pantheism or panentheism.
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Bodrožić, Ivan y Vanda Kraft Soić. "Heretical doctrine of Photinus of Sirmium in Hilary of Poitiers’ De trinitate". Vox Patrum 68 (16 de diciembre de 2018): 283–314. http://dx.doi.org/10.31743/vp.3357.
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This article aims to provide the comprehensive and systematic review of the doctrine of Photinus of Sirmium († 376), based on the work of Hilary of Poitiers De Trinitate composed between 358 and 360. Photinus error is primarily Christological. The first part of the article deals with Hilary’s interpretation of Photinus’understanding of the subject of the Incarnation according to which God the Word/the Word of God was comprehended as a part or one of God’s powers, a mere word, the expression of thought, which does not really differ from God, having no subsistence or existence, so that God is ultimately considered solitary. It is a strict Monarchianism. The second part focuses on Photinus’understanding (based on De Trinita-te) of what was “assumed” of the humanity by the Word of God for the pur-pose of Incarnation, and in which way. Two interpretations referring to Pho-tinus’understanding of the conception of Jesus Christ in Mary, attribute it supernatural causes (the Virginal conception by the non-subsistent Word) and presumably quite natural causes. For the purpose of the Incarnation, the Word of God “assumes” (“takes on”) the entire man, conceived in Mary. The “Incarnation”, as such, is accomplished by the extension of the non-subsisting Word and its in/ dwelling in that man. Based on De Trinitate, the third part deals with the effects of “the Incarnation” as it was understood by Photinus. Hilary concludes that it results in two subjects: on the one hand, it is solus communis generis homo who was born of Mary, and on the other hand, the non-subsistent Word of God that dwelt in that man. The union of the man born of Mary and the Word of God – a part of God’s powers – is reduced, by Photinus and in Hilary’s interpretation, to habitatio, temporary and accidental in/dwelling of the Word of God in the man in a manner the Spirit dwelt in prophets. The effect of the in/dwelling of the Word in a man born of Mary (or the dwelling itself) can be taken as prophetal inspiration, animation, consisting of mere external strengthening of the man and empowering him for his and Divine activity, nevertheless, man’s vital and, and as it seems operative, principle is his soul. Based on De Trinitate, Divine Sonship or filiation and “deification” of man born of Mary, according to Photinus, seems to be due to the fact that the non-subsisting Word of God – a part of God’s powers – dwells in him, inspiring or animating him by strengthening him and empowering him for divine activity. According to Hilary, Photinus denies pre-existence of the Word, that is, the Son, Christ so he cannot even be the co-Creator of the world. He becomes existent, that is, subsistent only through the Incarnation and birth of Mary. For Hilary, Photinus’ adoptionist position is clear: the man is assumed into the Son and into the God. According to Hilary, in Photinus’ doctrine there is no place for the real Incarnation of the true Son of God. Hilary’s interpretation of Photinus’ understanding of Jesus Christ, the Son, is that he is not the Word made flesh, nor he is one and the same both God and Man. For Hilary Jesus Christ or Son of God as Photinus understands him is just someone like a prophet (a man) inspired, that is empowered by a Word of God dwelling in him – by a part of God’s powers – for divine activity; ultimately, Hilary reduces him to a mere man, to a creature. The fourth part points out that opinions expressed in the scholarship – based exclusively on the Book Ten of Hilary’s De Trinitate – according to which Photinus, motivated by soteriology, insisted on the wholeness of Jesus’ humanity that is on the fact that Jesus Christ had a human soul, should be taken relatively. To conclude, on the basis of Book Ten of De Trinitate Photinus insisted on the wholeness of the humanity of Jesus Christ, that is, on his possessing of the human soul, just to the extent which he held that he was a mere man (in whom the non-subsistent Word of God dwelt as a Spirit in prophets).
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Durrant, Michael. "Transcendence, Instantiation and Incarnation–an Exploration". Religious Studies 29, n.º 3 (septiembre de 1993): 337–52. http://dx.doi.org/10.1017/s0034412500022381.
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This paper is exploratory. I shall raise the following questions:(1) How is it possible that that which is of its nature transcendent should become immanent or incarnate? In the context of Christian Theology: how is it possible for God to become man?(2) How is it possible for one and the same individual, Jesus of Nazareth, to be both fully God and fully man?In relation to (I) I shall attempt to give an account of how it is so possible for the transcendent to become fully immanent and yet remain full transcendent by appealing to Professor Geach's account of Aquinas's doctrine of ‘Form’. I do not deny that there are difficulties for my attempted account. Some of these difficulties will be embraced in this paper, but clearly not all. Such would be imposible in an exploratory study.
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Rys, John Van. "An Incarnational Imagination? Christianity, Narrativity, and Alice Munro's "The Love of a Good Woman"". Christianity & Literature 69, n.º 2 (junio de 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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Lawson, Finley I. "Why metaphysics matters for the science-theology debate – an incarnational case study". Studia Philosophiae Christianae 56, n.º 3 (30 de junio de 2020): 125–55. http://dx.doi.org/10.21697/spch.2020.56.3.06.
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This article examines the relationship between science and theology within a critical realist framework. Focusing on the role of metaphysics as a unifying starting point, especially in consideration of theological issues that are concerned with corporeality and temporality (such as in the incarnation). Some metaphysical challenges that lead to the appearance of “paradox” in the incarnation are highlighted, and the implications of two forms of holistic scientific ontology on the appearance of a paradox in the incarnation are explored. It is concluded that ultimately both science and theology are concerned with the nature of reality, and the search for coherent models that can describe the unseen. Whilst one should maintain a criticality to any realist conception of theological and scientific theories, a shared metaphysics ensures theological doctrine can continue to be interpreted with relevance in a world in which scientific thought is increasingly stretching into the meta-scientific.
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Okwuosa, Lawrence Nwachukwu, Chinyere Theresa Nwaoga y Favour C. Uroko. "A Critique of John Hick’s Multiple Incarnation: Theology and Christian Approach to Religious Dialogue". Mediterranean Journal of Social Sciences 8, n.º 5 (1 de septiembre de 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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Weinstein, Dmitry. "On ontological unity of human nature". St. Tikhons' University Review 112 (30 de abril de 2024): 129–43. http://dx.doi.org/10.15382/sturi2024112.129-143.
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The article analyses theological teaching about human nature expressed in the book “Took the Form of a Servant. To the Matter of Distortions of the Orthodox Understanding of Incarnation in Catholic and Orthodox Theological Thought of the end of XIX – beginning of XXI c.” published in 2020. The authors of the book question the ideas on Incarnation put forward by a number of XX c. theologians, combined under a concept of “incarnation theology”. They believe that teaching about ontological unity of human nature leads to a misinterpretation of Incarnation as the union of Christ with all humanity and implies a doctrine of apocatastasis, the salvation of everyone.The article puts the views of the authors of the book in the context of XX c. Russian theology. It argues that Metropolitan Anthony (Khrapovitskiy) adopted the idea of unity of humankind in the image of Divine Tri-unity from XIX c. “lay theology” and based his “moral theory of Atonement” on it. While not agreeing with the “moral theory”, a number of subsequent theologians, including St. Hilarion (Troitsky), Fr. George Florovsky and Vladimir Lossky, further developed his ideas of the unity of human nature. His teaching on human nature was criticised by St. Seraphim (Sobolev) and Archbishop Theophan (Bystrov). The article analyses their arguments, including, on one hand, the clear distinction between Divine and human natures, and on the other, especially for Archbishop Theophan, questioning the very unity of human nature.The article points out that the arguments in the book continue the arguments of Archbishop Theophan. It analyses the triple definition of human nature put forward by the authors of the book, partly based on the teaching of Thomas Aquinas and neoplatonics on universals. Whereas the article rejects some parts of this definition as poorly compatible with the Orthodox doctrine, the definition of human nature as composition common to all humans is acceptable; however, the authors’ objection against ontological unity of human nature means that they only mean unity as sameness and come close to John Philoponus’ doctrine of “partial substances”. The article demonstrates that misinterpretation of the notions of nature and hypostasis underlies the book authors’ criticism of St. Hilarion (Troitsky) and Vladimir Lossky on the issue of common nature.
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Macleod, Donald. "Dr T. F. Torrance and Scottish Theology: a Review Article". Evangelical Quarterly: An International Review of Bible and Theology 72, n.º 1 (6 de octubre de 2000): 57–72. http://dx.doi.org/10.1163/27725472-07201006.
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A modern Scottish Calvinist assesses T. F. Torranceʼs recent review of Scottish theology. While appreciative of Torranceʼs personal contribution to theology, this article takes issue with the thesis that Westminster Calvinism represented a betrayal of both Calvin and the earlier Scottish theologians. It focuses particularly on such issues as predestination, limited atonement, assurance and the free offer of the gospel. It also evaluates the claim that such ideas as incarnational redemption and Christʼs assumption of a fallen nature are supported by the older Scottish Reformed tradition. Finally, it examines Torranceʼs strictures on Scottish Calvinismʼs doctrine of God.
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Paul, Emily. "Incarnation, Divine Timelessness, and Modality". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, n.º 1 (1 de marzo de 2019): 88–112. http://dx.doi.org/10.14428/thl.v2i3.2283.
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A central part of the Christian doctrine of the incarnation is that the Son of God ‘becomes’ incarnate. Furthermore, according to classical theism, God is timeless: He exists ‘outside’ of time, and His life has no temporal stages. A consequence of this ‘atemporalist’ view is that a timeless being cannot undergo intrinsic change—for this requires the being to be one way at one time, and a different way at a later time. How, then, can we understand the central Christian claim that the Son of God ‘becomes’ human? This paper examines one such explanation, drawn from a brief remark by Brian Leftow: the Word takes on flesh by exhibiting modal variation with regards to the incarnation. On this account, a timeless God ‘becomes’ incarnate simply due to variation across logical space: at some possible worlds He is incarnate and at others He is not. Modal variation need not, therefore, require temporality: it only requires variation across (static) possible worlds. I draw out the problems with Leftow’s modal claim under the heads of Ersatzism and Genuine Modal Realism about possible worlds, respectively. I argue that in both instances, Leftow’s desired cross–worldly variation of the Son’s incarnation cannot be achieved.
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Davies, Daniel. "Outside the Incarnation: An Approach to Christian Doctrine in Interfaith Encounters". Modern Theology 30, n.º 1 (25 de agosto de 2013): 132–39. http://dx.doi.org/10.1111/moth.12071.
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Kelly, Charles J. "The God of classical theism and the doctrine of the Incarnation". International Journal for Philosophy of Religion 35, n.º 1 (febrero de 1994): 1–20. http://dx.doi.org/10.1007/bf01540517.
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Gomilko, Olga. "Pascal on passions". Sententiae 1, n.º 1 (26 de junio de 2000): 88–95. http://dx.doi.org/10.31649/sent01.01.088.
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Author examines the problematic relationship between rationality and passions in Pascal's doctrine in four contexts: (1) the foundations of New European metaphysics, which are characterized by the desomatization of man - the removal of corporeality from the essential human attributes; (2) the tradition of opposition to this desomatization in Modern metaphysics, as well as in the philosophy of the nineteenth and twentieth centuries. (3) the Christian doctrine of man as a fundamentally spiritual and corporeal being, as well as the doctrine of the incarnation of Jesus Christ, the passion of Christ and the atonement of original sin; (4) the Christian doctrine of love as a force that overcomes the internal contradiction of human nature. Based on the results of the study of Pascal's doctrine of the passions, the author argues for the view of Pascal as the historically first opponent of the 1) foundation of New European metaphysics, as well as a thinker who simultaneously combined deep Christian religiosity and Modern rationality.
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Tataryn, Myroslaw. "Sergei Bulgakov: Eastern Orthodoxy engaging the modern world". Studies in Religion/Sciences Religieuses 31, n.º 3-4 (septiembre de 2002): 313–22. http://dx.doi.org/10.1177/000842980203100304.
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This paper argues that the Russian Orthodox theologian, Sergei Bulgakov (1871-1944), offers a unique engagement with the modern world and thus challenges a reified view of traditional Christian doctrine. Bulgakov's approach demonstrates that the doctrine of the Incarnation (as any doctrinal formulation) must be recognized as an attempt at understanding an ultimate truth (Divine Sophia) within a limiting context (earthly Sophia). Thus, although admitting the centrality of the Chalcedonian formula, theology must offer an interpretation and translation of its insights into the questions and dilemmas of the contemporary world. This open-ended approach is then applied both to Incarnational and ecumenical theology.
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FLINT, THOMAS P. "The possibilities of Incarnation: some radical Molinist suggestions". Religious Studies 37, n.º 3 (septiembre de 2001): 307–20. http://dx.doi.org/10.1017/s0034412501005546.
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The traditional doctrine of the Incarnation maintains that God became man. But was it necessary that God become the particular man He in fact became? Could some man or woman other than the man born in Bethlehem roughly two thousand years ago have been assumed by the Son to effect our salvation? This essay addresses such questions from the perspective of one embracing Molina's picture of divine providence. After showing how Molina thought his theory of middle knowledge helps alleviate a traditional Christological puzzle, the essay turns to the aforementioned questions concerning God's incarnational alternatives and suggests some fairly radical answers. Finally, the essay presents two substantial objections to these radical answers and argues that these objections fail.
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Adiprasetya, Joas. "Incarnation and Ascension: The Forgotten Relationship of the Two Doctrines". Veritas: Jurnal Teologi dan Pelayanan 21, n.º 1 (23 de julio de 2022): 53–64. http://dx.doi.org/10.36421/veritas.v21i1.550.
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This study focuses on the relationship between the doctrines of the Incarnation and the Ascension of Jesus Christ, which often does not receive adequate attention in contemporary theology. The problem of separating the two doctrines is solved by re-examining the doctrine of the hypostatic union of Christ in the Lutheran and Calvinist traditions. Analytical and comparative approaches to the two traditions are undertaken to clearly show the tensions that arise and the possibility of imaginatively and faithfully linking the Incarnation and the Ascension. The study of these two models is furthered by comparing the two contemporary responses of the two traditions, one by Thomas Torrance and another by Niels Gregersen, that results in two ways of understanding Ascension, both as a reversal and as an extension.
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Garrett, Graeme. "Rule 4? Gender Difference and the Nature of Doctrine". Pacifica: Australasian Theological Studies 10, n.º 2 (junio de 1997): 173–86. http://dx.doi.org/10.1177/1030570x9701000205.
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Any attempt to talk about God today must accept the challenge of feminist theology. This article examines some aspects of the feminist critique of traditional christology and suggests a possible response in terms of “rule 4”. That is, reflecting on George lindbeck's claim that there are three regulative principles at work in the shaping of the classic doctrines of the incarnation and the trinity, the author suggests that feminist theology has brought to light a fourth rule: only those things may be claimed as theologically essential in the interpretation of Christ as could equally well be claimed for an imaginative Christa.
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Dobrzeniecki, Marek. "The Metaphysics of the Incarnation in Contemporary Analytic Philosophy of Religion". Verbum Vitae 39, n.º 2 (30 de junio de 2021): 571–87. http://dx.doi.org/10.31743/vv.12403.
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The paper presents the latest achievements of analytic philosophers of religion in Christology. My goal is to defend the literal/metaphysical reading of the Chalcedonian dogma of the hypostatic union. Some of the contemporary Christian thinkers claim that the doctrine of Jesus Christ as both perfectly divine and perfectly human is self-contradictory (I present this point of view on the example of John Hick) and, therefore, it should be understood metaphorically. In order to defend the consistency of the conciliar theology, I refer to the work of, among others, Eleonore Stump, William Hasker, Peter Geach and Kevin Sharpe. As a result, I conclude that recent findings in analytic metaphysics provide an ontological scaffolding that explains away the objection of the incompatibility of the doctrine of the hypostatic union. In order to confirm this conclusion such metaphysical topics as properties attribution (what it means for an object to have a property), relation of identity (what it means for an object x to be identical with object y), and essentialism and kind membership (what it means for an object to belong necessarily to a kind) are scrutinized in detail.
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Morgan, Jonathan. "Soteriological Coherence in Athanasius’s Contra Gentes-De Incarnatione". Evangelical Quarterly 88, n.º 2 (26 de abril de 2017): 99–110. http://dx.doi.org/10.1163/27725472-08802001.
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This article seeks to demonstrate the coherence of Athanasius of Alexandria’s soteriology by drawing attention to the interrelationship between his doctrines of sin and redemption. Traditional accounts of Athanasius’s doctrine of salvation often present an incomplete picture by, for example, underemphasizing sin and the effects of the Fall or overemphasizing deification. In fact, Athanasius’s soteriology is balanced and intelligible insofar as he integrates a robust doctrine of sin with a deep and rich soteriology founded upon the Incarnation. Therefore, this study lends further support to the thesis in contemporary studies that Athanasius is a consistent thinker who integrates various doctrines of the Christian faith into a coherent system.