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Articles de revues sur le sujet "Sanctification – Christianity – History of doctrines"
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Eshete, Tibebe. « Persecution and Social Resilience : The Case of the Ethiopian Pentecostals ». Mission Studies 34, no 3 (9 octobre 2017) : 309–26. http://dx.doi.org/10.1163/15733831-12341521.
Texte intégralRésumé :
Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of culturally and historically situated Christianity, which strongly lays emphasis on adherence to certain prescribed rituals like fasting, the observances of saintly days, and devotions to saints. Its introduction by foreigners is often contrasted with an indigenous faith tradition which is considered to have a long history dating back to the apostolic times. The tendency of evangelical Christians to disassociate themselves from the local culture, as emblematic of holiness and separation from the world, viewed from the other optic, lent it the label mete, literally “imported” or “of foreign extraction”. The state support the established church had garnered for a long time, plus its massive influences, also accorded the eoc a privileged position to exercise a dominant role in the social, political, and cultural life of the country. This article explores the theme of persecution of Evangelical Christians in light of the above framework. It crucially examines the persecution of Pentecostals prior to the Ethiopian Revolution of 1974 and afterwards. Two reasons justify my choice. First, it lends the article a clear focus and secondly, Pentecostalism has been one of the potent vehicles for the expansion of evangelical Christianity in Ethiopia. I argue that the pre-revolutionary persecution stems from the fact that the Pentecostals presented some kind of spiritual shock waves to the familiar terrains of Christianity and that the main reason for their persecutions during the revolution was the fact that they countered hegemonic narratives that presented themselves in the form of Marxism, which became the doctrine of the state under the banner of “scientific socialism.”
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Leclerc, Diane. « “The Melancholy Dames” : Soren Kierkegaard’s Despairing Women and Wesley’s Empowering Cure ». Religions 14, no 2 (25 janvier 2023) : 144. http://dx.doi.org/10.3390/rel14020144.
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This article will bring together the work of Soren Kierkegaard and John Wesley for the purpose of showing the relevance of their theologies for the empowerment of women. The particular focus will be on the doctrine of original sin. The paper will first address the question of why Augustine’s novel doctrine became the orthodox position and why his construction restricts its applicability to women. It will then move to Soren Kierkegaard’s understanding of anxiety and despair in his treatise, The Sickness Unto Death. In the theology of Soren Kierkegaard, there is room to interpret his understanding of original sin as “gendered”. For him, despair is the counterpart of original sin. It finds two forms: 1. despair is willing to be a self apart from the Power (God) that constitutes the self, and 2. despair is not willing to be a self at all. Feminists have questioned the legitimacy of original sin in its traditional form, and a few have even used Kierkegaard on the way to offering an alternative to pride. One method used here is to explicate this insight further. Another method is to put Kierkegaard and John Wesley in dialogue for the purpose of imagining selfhood for women more hopefully. If “despair” can be imagined as a wounding of the self, Wesley’s therapeutic model—seeing original sin as a disease and sanctification as its cure—has much to offer the conversation on personhood and empowered subjectivity, particularly for women. The primary research question investigated here is how a conversation between feminism, Kierkegaard, and Wesley offers an alternative to Augustine’s “orthodoxy” without rendering the idea of original sin completely untenable and useless for women within Christianity. Even though Wesley’s curative paradigm has been highlighted in more recent years, its particular strength to speak into the lives of those who do not/cannot will to be a self has perhaps yet to be fully mined. It reveals itself in the entire Wesleyan history of affirming women. However, the author believes the potential power of Wesley’s theology can be further unleashed by examining its mechanism’s in countering “female despair”.
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Сазонова, Наталия Ивановна. « THE SACRED AND THE SECULAR IN THE CHRISTIAN CHURCH : ON THE PROBLEM OF BORDERS AND INTERACTION ». ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no 1(27) (2 avril 2021) : 142–56. http://dx.doi.org/10.23951/2312-7899-2021-1-142-156.
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В статье анализируется взаимодействие сакрального и мирского элементов в пространстве христианского храма, проблема границы мирского и сакрального и варианты ее решения в истории христианской церкви. Характер взаимодействия сакрального и мирского определяется космическим характером христианства. Христианство стремится к освящению окружающего мира и изменению его на Божественных началах, так как мир сотворен Богом и несет на себе Его образ. Высшей формой преображения мира является таинство Евхаристии. Конечное преображение мира, согласно христианскому учению, возможно после Второго Пришествия Христа. С первых веков существования христианства граница сакрального и мирского пространств в храме была подвижной, а богослужение предполагало активное участие мирян. В первые века христианства алтарь храма выделялся из его пространства, но не отделялся от верующих. Миряне имели возможность видеть происходящее в алтаре и участвовать в таинствах через приношения. Такие черты характерны как для Византии, так и для Руси X–XIII вв. В дальнейшем возникает проблема нарушения баланса мирского и сакрального элементов, которая по-разному решается на Западе и Востоке. Христианский Запад пошел по пути интеграции сакрального пространства в мирскую жизнь. Первоначально это проявилось в совершении молитв и тайнодействий «лицом к народу». Возникло представление, что такое совершение молитв соответствует Тайной Вечере Христа и апостолов. По той же причине место епископа в храме было перенесено ближе к молящимся мирянам. Позже произошел переход к богослужению на национальных языках. Все это привело к прогрессирующей десакрализации богослужения. По-другому развивалось богослужение на Востоке. Здесь приоритетным стало разделение священного и мирского пространств, что проявилось в увеличении высоты алтарной преграды и появлении высокого иконостаса. В дальнейшем снижается активность участия мирян в богослужении, а в XVII столетии происходит окончательное разделение сакрального и мирского пространств. В результате литургической реформы патриарха Никона изменяется положение священника. Священник понимается как носитель благодати, положение которого выше положения мирянина. Из текстов богослужения удаляются слова, имеющие мирское значение. Так возникает сфера мирской жизни, отдельная от церковной жизни. Это ведет к секуляризации культуры. Таким образом, западные и восточные христиане от христианской идеи освящения мира разными путями пришли не к освящению пространства жизни людей, а к секуляризации культуры и богослужения. Но богослужение и устройство храма на христианском Востоке, имея тенденцию к отделению своего пространства от мирского, все же в большей степени, чем Запад, сохраняет сакральное содержание христианства. The article analyzes the interaction of sacred and secular elements in the space of the Christian Church, the problem of the boundary between the secular and the sacred, and options for its solution in the history of the Christian Church. The nature of the interaction between the sacred and the secular is determined by the cosmic character of Christianity. Christianity seeks to sanctify the surrounding world and change it by divine principles, since the world was created by God and has His image. The highest form of transformation of the world is the sacrament of the Eucharist. The final transformation of the world, according to the Christian doctrine, is possible after the Second Coming of Christ. Since the first centuries of Christianity, the border of the sacred and secular spaces in the temple was mobile, and the service involved the active participation of the laity. In the first centuries of Christianity, the altar of the temple stood out from its space, but was not separated from the faithful. Lay people were able to see what was happening in the altar and participate in the sacraments through offerings. Such features are typical for both Byzantium and Russia of the 10th–13th centuries. Later, the problem of disturbing the balance of the secular and sacred elements appears; it is solved differently in the West and East. The Christian West has taken the path of integrating the sacred into its secular life. Initially, this was manifested in the performance of prayers and sacraments “facing people”. There was an idea that such a performance of prayers corresponds to the Last Supper of Christ and the apostles. For the same reason, the bishop’s place in the church was moved closer to the praying lay people. Later, there was a transition to perform liturgy in national languages. All this led to the progressive desacralization of liturgy. In the East, liturgy developed in a different way. The separation of the sacred and secular spaces became a priority, which was manifested in the increase in the height of the altar barrier and in the appearance of a high iconostasis. Then the activity of lay participation in liturgy decreases, and, in the 17th century, the final separation of the sacred and secular spaces takes place. As a result of Patriarch Nikon’s liturgical reform, the position of the priest changes. A priest is understood as a bearer of grace, whose position is higher than that of a lay person. Words that have a secular meaning are removed from the texts of the service. The sphere of secular life that is separate from church life appears. This leads to the secularization of culture. Thus, Western and Eastern Christians came from the Christian idea of sanctifying the world in different ways to the secularization of culture and worship rather than to the sanctification of the space of people’s lives. But liturgy and the arrangement of the temple in the Christian East, with its tendency to separate its space from the secular, still preserve the sacred content of Christianity to a greater extent than the West.
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Phan, Peter C. « World Christianity : Its Implications for History, Religious Studies, and Theology ». Horizons 39, no 2 (2012) : 171–88. http://dx.doi.org/10.1017/s0360966900010665.
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ABSTRACTThe paper traces the emergence of the concept of “World Christianity” to designate a new academic discipline beyond ecumenical and missiological discussions. It then elaborates the implications of “World Christianity” for the History of Christianity in contrast to Church History and for the study of Christianity as a “world religion.” The paper argues for an expansion of the “cartography” and “topography” of Church History to take into account the contributions of ecclesiastically marginalized groups and neglected charismatic/pentecostal activities. Furthermore, it is urged that in the study of Christianity as a world religion greater attention be given to how local communities have received and transformed the imported Christianities, the role of popular religiosity, and the presence of Evangelical/Pentecostal Churches. Finally, it is suggested that “World Christianity” requires the expansion of theological method and reformulation of some key Christian doctrines.
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Cho, Dongsun. « Divine Acceptance of Sinners : Augustine’S Doctrine of Justification ». Perichoresis 12, no 2 (1 octobre 2014) : 163–84. http://dx.doi.org/10.2478/perc-2014-0010.
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Abstract I argue that the bishop of Hippo taught sola fide, declarative justification, and the divine acceptance of sinners based on faith alone although he presented these pre-Reformational thoughts with strong emphasis on the necessity of growth in holiness (sanctification). Victorinus and Ambrosiaster already taught a Reformational doctrine of justification prior to Augustine in the fourthcentury Latin Christianity. Therefore, the argument that sola fide and justification as an event did not exist before the sixteenth-century Reformation, and these thoughts were foreign to Augustine is not tenable. For Augustine, justification includes imputed righteousness by Christ’s work, which can be appreciated by faith alone and inherent righteousness assisted by the Holy Spirit at the same time of forgiveness in justification. Nonetheless, the sole ground of the divine acceptance does not depend on inherent righteousness, which is real and to increase. The salvation of the confessing thief and the remaining sinfulness of humanity after justification show Augustine that faith alone is the ground of God’s acceptance of sinners. Augustine’s relatively less frequent discussion of sola fide and declarative justification may be due to his need to reject the antinomian abusers who appealed to the Pauline understanding of justification even when they do not have any intentional commitment to holiness after their confessions. Augustine’s teaching on double righteousness shows considerable theological affinity with Bucer and Calvin who are accustomed to speak of justification in terms of double righteousness. Following Augustine, both Bucer and Calvin speak of the inseparability and simultaneity of justification and sanctification. Like Augustine, Bucer also maintains a conceptual, not categorical, distinction between the two graces of God in their doctrines of justification.
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Zenderland, Leila. « Biblical Biology : American Protestant Social Reformers and the Early Eugenics Movement ». Science in Context 11, no 3-4 (1998) : 511–25. http://dx.doi.org/10.1017/s0269889700003185.
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The ArgumentIn most historical accounts, eugenic doctrines and Christian beliefs are assumed to be adversaries. Such a perspective is too narrow, however, for while many prominent eugenicists were indeed religious skeptics, others sought to reconcile eugenics with Christianity. Various American Protestant social reformers tried to synthesize new biological theories with older biblical ideas about the meaning of a good inheritance. Such syntheses played an important role in disseminating eugenic doctrines into America's deeply Protestant heartland.
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Hempton, David. « Methodism in Irish Society, 1770–1830 ». Transactions of the Royal Historical Society 36 (décembre 1986) : 117–43. http://dx.doi.org/10.2307/3679062.
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JOHN WALKER, sometime fellow of Trinity College Dublin and arch-critic of everyone's religious opinions but his own, wrote his Expostulatory Address to the Methodists in Ireland during one of the most remarkable outbreaks of rural revivalism in Irish history. Walker, who inevitably founded the Walkerites, not only condemned Methodist acquisitiveness, but also drew up a list of its Arminian sins after the style of the eighteenth-century Calvinistic polemicists. He alleged that Methodists were idolatrous in their veneration of Wesley, hypocritical in their class-meeting confessions, irrational in their pursuit of religious experience, arrogant in their supposed claims of Christian perfection and heretical in their interpretation of the doctrines of justification and sanctification. The chief importance of Walker's pamphlet was the reply it provoked from Alexander Knox, Lord Castlereagh's private secretary. As an admirer of Wesley's transparent piety and of the beneficial influence of Methodism on the labouring classes, Knox wrote a sensitive and sympathetic riposte.
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Kaitha, Hanok, et Mallesh Sankasala. « ST. AUGUSTINE CONCEPT ON THE BODY AND SOUL ». SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 9, no 67 (1 novembre 2021) : 15708–14. http://dx.doi.org/10.21922/srjis.v9i67.8219.
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The present research study is intended to investigate and encapsulate the theological thought process of St Augustine and his influence on the development of Christianity. We know that Augustine, who is a lover of philosophy and searcher of truth was greatly influenced by the ideology of Manichaeism and later on by the Neo-Platonic, though underlying his mother’s influence had it’s place too. The medieval period is of great importance in the history of philosophy and theology and it’s development. The writings of St. Augustine was of such influence on Martin Luther who brought about Reformation. St. Augustine further influenced John Calvin, whose book, Institute of Christian Religion is the laying systematic doctrines for Christian belief. This research paper is intended to see the flow of thoughts of St. Augustine on the development of doctrines and it’s influence on Christianity.
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Asamoah-Gyadu, J. Kwabena. « Singing of the Spirit : Wesleyan Hymnody, Methodist Pneumatology, and World Christianity ». Wesley and Methodist Studies 16, no 1 (janvier 2024) : 1–28. http://dx.doi.org/10.5325/weslmethstud.16.1.0001.
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ABSTRACT ‘Methodism was born in song’, so says the opening sentence of the preface to the 1933 edition of the Methodist Hymn Book. That edition, inherited from the Wesleyan Missionary Society from the early nineteenth century, is still in use in many Methodist Churches of British descent in Africa. Using the West African country of Ghana as a case study, this article reflects on select ‘hymns of the Holy Spirit’ in the hymn book. Through these hymns of the Spirit, we capture some of the main theological underpinnings of Wesleyan pneumatology as understood within an African context in which Methodism remains a formidable denomination. The influence of Methodism on Christianity in Africa has been through its hymn-singing culture. The Wesleyan theology of the Holy Spirit as the source of regeneration, sanctification, and empowerment is evident in the pneumatological hymns in the collection.
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Konaris, Michael D. « Myth or history ? Ancient Greek mythology in Paparrigopoulos’ History of the Hellenic nation : controversies, influences and implications ». Historical Review/La Revue Historique 16 (1 avril 2020) : 211. http://dx.doi.org/10.12681/hr.22826.
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This article examines the treatment of Greek mythology in Paparrigopoulos’ History of the Hellenic nation (1860–1874) in the light of contemporary Western European historiography. The interpretation of Greek myths was highly contested among nineteenth-century scholars: could myths be used as historical sources or were they to be dismissed as figments of imagination devoid of historical value? did they express in allegorical form sublime religious doctrines that anticipated Christianity, or did they attest to the Greeks’ puerile notions about the gods? The article investigates how Paparrigopoulos positioned himself with respect to these questions, which had major consequences for one’s view of early Greek history and the relation between ancient Greek culture and christianity, and his stance towards traditional and novel methods of myth interpretation such as euhemerism, symbolism, indo-european comparative mythology and others. it explores how Paparrigopoulos’ approach differs from those encountered in earlier modern Greek historiography, laying stress on his attempt to study Greek myths “scientifically” on the model of Grote and the implications this had. in addition, the article considers Paparrigopoulos’ wider account of ancient Greek religion’s relation to Christianity and how this affected the thesis of the continuity of Greek history.
Thèses sur le sujet "Sanctification – Christianity – History of doctrines"
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McSwain, Jeffrey Y. « Simul sanctification : Karl Barth's appropriation of Luther's dictum 'simul iustus et peccator' ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11818.
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‘Simul sanctification' is a transformational program for sanctification derived from Karl Barth's radical appropriation of Luther's dictum simul iustus et peccator. Barth's simul establishes the Christological link of the Second Adam with every human being. From this emerges what I contend is a ‘Chalcedonian anthropology' built on a double-duality: the original Chalcedonian formulation gives rise to a second duality revealed within Christ's one human person—the duality of a true, iustus humanity and a corrupt, peccator humanity. In order to appreciate the benefits regarding Barth's Spirit-charged epistemological program for sanctification and conversion, it will be imperative to elucidate the comprehensive nature of Barth's actualism as a way of establishing Barth's view of humanity's dynamic and free iustitia in Christ. Central to assessing the threat of the peccatum determination will be an examination of Barth's theology of the cross, especially in regards to his single subject economy derived from the person of ‘Jesus Christ and him crucified.' Through Barth's assessment of the cross I exposit the similarities and the differences between Chalcedonian Christology and ‘Chalcedonian anthropology;' the latter duality is proven by resurrection revelation to be ultimately provisional in nature. From here I probe Barth's position regarding the annulment of the simul as well as its beginning. By investigating Barth's doctrine of creation I argue that Barth's simul is reflective of the original antithesis between God and nothingness, the darkness under which Christ first placed himself so that humans would know both his solidarity in the darkness and his victory over it. Christians continue to dwell in the overlap of the simul's two mutually exclusive determinations, but by looking through Barth's simul to our true, created and redeemed humanity in Christ we are equipped to interpret our lives and the world around us most hopefully.
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Hausam, Mark. « Communicating philosophically and theologically : a study of the dialogue between the mainstream Reformed and Edwardian traditions of the seventeenth to nineteenth centuries concerning sin and salvation ». Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683255.
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Gray, Tony J. « Hell : an analysis of some major twentieth century attempts to defend the doctrine of hell ». Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:16163d4b-4ff7-47a8-9393-5e40ad9425c3.
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This thesis examines some major attempts made during the twentieth century to defend the doctrine of hell in the light of charges made against it. It aims to provide a survey of major statements of the doctrine, evaluate the coherence of the various arguments involved, and then determine what is the most adequate and coherent defence of the doctrine. The second and third chapters provide a backdrop to the rest of the thesis, detailing the traditional model of hell as presented in the works of St. Augustine and Jonathan Edwards, and then examining the modern reaction against hell as eternal retributive punishment. Chapter four addresses the question of whether Karl Barth was a universalist, and concludes that because he cannot logically avoid the charge of universalism, his theology is not able to provide an adequate defence of the doctrine of hell. The Roman Catholic theologians Hans Küng, Karl Rahner, and Hans Urs von Balthasar are examined in the fifth chapter. They provide a wealth of information on topics dealing with hell, and although hopeful that there will be a universal outcome in the eschaton, they defend the possibility of hell. The sixth chapter looks at the impact and influence of C.S.Lewis' work on hell, whilst the seventh addresses a recent debate concerning whether or not those in hell will cease to exist. Although the position known as conditional immortality may be viable, as a defence of hell in itself it is insufficient. The eighth and ninth chapters examine arguments used in the philosophy of religion. William Lane Craig and Thomas Talbott have debated the possibility of hell using the concept of Middle Knowledge. While Middle Knowledge is found wanting, this debate is particularly helpful in highlighting the issues involved in defending hell, and these are then considered in more detail in the ninth chapter which examines free will defences of hell. Finally, the conclusion argues that the most adequate and coherent defence of hell available to the modern mind rests itself on the principle of free will. When this defence addresses particular issues highlighted throughout the rest of the thesis, then a coherent defence of the doctrine of hell can be provided.
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Austin, Kathleen J. « Aristotle, Aquinas, and the history of quickening ». Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79819.
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This thesis examines a primary question raised by both Aristotle and Thomas Aquinas: What constitutes the beginning of a human being? Aristotle and Aquinas raise this question for very different reasons. Modern critical commentators revisit it for their own reasons, namely for the purposes of ethical debates surrounding conception and abortion. They frequently attribute the notions of delayed ensoulment and quickening to Aristotle. Through examination of the primary texts, I demonstrate that this attribution is erroneous. Aristotle contends that ensoulment is substantially complete at conception, though subject to gradual actualization throughout the lifespan of a human being; while Thomas suggests that conception is a process, requiring several substantial changes before a human soul is infused. I argue that Aquinas adapts Aristotle in accordance with his Christian theological commitments, and modern commentators follow him to develop their own notions of delayed ensoulment and quickening.
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Scharper, Stephen B. « The Role of the Human in Christian Ecological Literature ». Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ37021.pdf.
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Ge, Yonghua. « The many and the one : the metaphysics of participation in connection to creatio ex nihilo in Augustine and Aquinas ». Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708985.
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Knox, Michael. « The rhetoric of martyrdom in the Jesuit relations of New France, 1632-1650 ». Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:f41c9c61-5e3f-4bce-a665-7e868f2678a4.
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This thesis identifies in the Relations des Jésuites de la Nouvelle-France (Relations), written between 1632 and 1650, a comprehensive rhetoric of total selfoffering to Jesus Christ, a rhetoric of martyrdom, rooted in their authors' particular experience of the Christian tradition, their praying with the Spiritual Exercises (1548) of Ignatius Loyola (1491-1556), their encounters with the spirituality of the French Jesuit Louis Lallemant (1578-1635), and their exposure to various forms of Jesuit mission literature from around the world. Published annually, these Relations were the only consistent account of the unfolding French colonial project in Nouvelle- France, and a popular read among the noblesse, ecclesiastics, and pious Christians of the kingdom. Today they form an essential collection of primary sources that continue to provide a doorway into the earliest days of Canada's history. Identifying this rhetoric throughout the narratives, this study endeavours to provide a deeper historical understanding of these Relations by contextualising their content within the particular all-encompassing religious worldview of the authors who wrote them. The religious imaginations of these Jesuit authors, Paul Le Jeune (1591-1664), Jean de Brébeuf (1593-1649), Françoise-Joseph Le Mercier (1604-90), Barthélemy Vimont (1594-1667), Jérôme Lalemant (1593-1673), Isaac Jogues (1607-1673) and Paul Ragueneau (1608-1680), thus gives birth to a rhetoric in the Relations that presents Nouvelle-France as a land filled with Amerindian peoples who would only truly embrace Christianity if all of the missionaries lovingly offer their lives to Jesus Christ; just as He had done for the salvation of the entire world from sin and evil. They do so by placing their efforts on a metaphysical plane. There, the missionaries are presented as having been invited by God to join Christ crucified on a mission into a land filled with suffering and death. Where the Amerindians they evangelise must choose between a barbarous life of selfish material interest that is thought to imbue their traditions and a more human life of self-offering modelled on the Christian God. At the same time Satan, the devil, labours hard not to lose his grip on a part of the world that was as yet unaware of its true divine origins. The 'divine', the 'missionary', 'Satan', and the 'Amerindians', locked in this cosmic battle for souls that can only be won through a self-sacrificing union with Jesus Christ, combine to form the rhetoric of martyrdom in the narratives that reaches its summit as the authors describe the murders of eight of their fallen comrades, tortured and killed by some of the very people they had come to evangelise. This rhetoric, present throughout the narratives, has yet to be acknowledged, analysed, and interpreted by historians. In doing so, it is hoped that this study will deepen any reading of the Relations, advancing our understanding of their full import for both the early modern and the present-day reader.
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Dyck, Timothy Lee. « Proper basicality for belief in God : Alvin Plantinga and the evidentialist objection to theism ». Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23330.
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This study explores how successful Alvin Plantinga is in his contention that belief in God can be obtained and maintained in a basic way that attains and retains rationality for reflective persons. Plantinga indeed calls into question any confident presumption that theistic belief is epistemically irresponsible. He not only seriously challenges the necessity for propositional evidence to be available for such belief to be justified, he also supplies significant support for the conclusion that it remains legitimate even if it faces a preponderance of contrary considerations. However, Plantinga does not convincingly demonstrate that basic theistic belief merits privileged status by virtue of a character sufficiently analogous to paradigmatic perceptual, memory and ascriptive beliefs. Nor does he adequately argue its independence from the bearing of evidentialist concerns, especially regarding its background moorings. He needs to do more work to show the full warrant for theistic belief.
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Cook, Brendan. « Pursuing eudaimonia : re-approaching the Greek philosophical foundations of the Christian apophatic tradition ». Thesis, University of Liverpool, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722138.
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Carroll, Jason Scot, et University of Lethbridge Faculty of Arts and Science. « Reconstructing celibacy : sexual renunciation in the first three centuries of the early church ». Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Arts and Science, 2007, 2007. http://hdl.handle.net/10133/534.
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This thesis explores the philosophical and theological motivations for early Christian celibacy prior to the appearance of monasticism. This thesis will challenge recent scholarly positions that portray early Christian celibacy only in light of the emergence of monasticism in the fourth century, and which argue that celibacy as an ascetic practice was motivated primarily by resistance to the dominant social structures of antiquity. The practice of celibacy was a significant movement in the early church well before the appearance of monasticism or the development of Christianity as the dominant social force in the empire, and although early Christian sexual austerity was similar to the sexual ethics of Greco-Roman philosophical constructs, early Christian sexual ethics had developed in relation to uniquely Christian theological and cosmological views. Moreover, a segment of the early Christian community idealized celibacy as an expression of the transformation of human nature amidst a community that continued to remain sexually austere in general.vi, 267 leaves ; 29 cm.
Livres sur le sujet "Sanctification – Christianity – History of doctrines"
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Tyson, John R. Charles Wesley on sanctification : A biographical and theological study. Grand Rapids, Mich : F. Asbury Press, 1986.
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Schönberger, Dennis. Gemeinschaft mit Christus : Eine komparative Untersuchung der Heiligungskonzeptionen Johannes Calvins, John Wesleys und Karl Barths. Neukirchen-Vluyn : Neukirchener Theologie, 2014.
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Noble, Thomas A. Holy trinity ; holy people : The historic doctrine of Christian perfecting. Eugene, Oregon : Cascade Books, 2013.
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Rhee, Jung Suck. Secularization and sanctification : A study of Karl Barth's doctrine of sanctification and its contextual application to the Korean Church. Amsterdam, The Netherlands : VU University Press, 1995.
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Anna, Benvenuti Papi, dir. Storia della santità nel cristianesimo occidentale. Roma : Viella, 2005.
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1931-, Opočenský Milan, Réamonn Páraic et World Alliance of Reformed Churches (Presbyterian and Congregational), dir. Justification and sanctification : In the traditions of the reformation : Prague V : the fifth consultation on the first and second reformations, Geneva, 13 to 17 February, 1998. Geneva : World Alliance of Reformed Churches, 1999.
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Pokki, Timo. America's preacher and his message : Billy Graham's view of conversion and sanctification. Lanham, MD : University Press of America, 1999.
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Payne, Don J. The theology of the Christian life in J.I. Packer's thought : Theological anthropology, theological method, and the doctrine of sanctification. Bletchey, Milton Keynes : Paternoster, 2006.
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B, Mulder-Bakker Anneke, dir. The invention of saintliness. London : Routledge, 2002.
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O'Malley, J. Steven. Early German-American Evangelicalism : Pietist sources on discipleship and sanctification. Lanham, Md : Scarecrow Press, 1995.
Trouver le texte intégralChapitres de livres sur le sujet "Sanctification – Christianity – History of doctrines"
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Merrick, Jeffrey. « Anon., A Collection of Letters in Defence of Christianity and its Distinguishing Doctrines ». Dans The History of Suicide in England, 1650–1850, 97–102. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003113942-12.
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Rogers,Jr, Eugene F. « Sanctification, Homosexuality, And God ‘s Triune Life ». Dans Sexual Orientation & ; Human Rights in American Religious Discourse, 134–60. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195119428.003.0011.
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Abstract While Christians have always debated “practical” issues like ordination of women, freeing of slaves, and marriage-like unions for gay and lesbian people,1 they have also always treated embodiment as one of the “highest” concerns of their intellectual discourse, from the election of Israel to the incarnation of God and the resurrection of the dead. Put another way, theology has used one set of terms—creation, election, incarnation, resurrection—while ethically charged postmodern discourse uses another—embodiment, race, gender, orientation. Theologians such as Karl Barth tell us that ethics and high theology ought to be closely related,2 and anthropologists of religion such as Clifford Geertz tell us similar things about ethos and worldview, or social and intellectual practices.3 Yet only too rarely do Christian ethicists connect doctrines such as incarnation, election, and resurrection with race, gender, and orientation.4 My constructive proposals attempt to renegotiate ethos and worldview in Christianity by reference to the central symbols that connect them—where ethos includes the practices of marriage (or lack thereof) for straight, gay, and lesbian people; worldview includes what Christians believe about the world, signally dogmatics (“a critical native model”5); and the central symbol is the body of Christ enacted in the sacraments. Marriage and the Eucharist (as well as baptism and monastic vows) tell Christians what bodies are for before God, or what they mean, by incorporating them into the body of Christ.
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Gordon, Bruce. « Late Medieval Christianity ». Dans The Oxford History of the Reformation, 1–50. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192895264.003.0001.
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Abstract Late-medieval Christianity in Western Europe was vibrant but contested. The fifteenth century proved an age of reform and growth, yet visions of reform clashed. At the highest level, the restored papacy wrestled for supremacy both with both conciliar opponents and with temporal rulers who desired to control ecclesiastical affairs. Universities proliferated but so did schools of theological thought that disagreed on significant doctrines. Heresies spread, their advocates calling for radical change. Laymen and women, increasingly affluent with the growth of mercantile wealth, sought greater access to the religious life, and spurred by the printing revolution, vernacular religious literature spread across Europe. Although united by its sacramental, clerical and hierarchical authority, the late-medieval church was intensely local, varying enormously in forms of worship and devotion. Itinerant preachers fired popular piety, encouraging the people to visit shrines, embark on pilgrimages, venerate saints and relics, and receive the body and blood of Christ. Parish churches became filled with the devotional gifts of the faithful interceding for their beloved in purgatory and preparing for their own deaths. Mary was revered as the mother of mercy and the suffering body of her son, in visual representations, sermons, and devotional works across Europe, reminded women and men of God’s intimate presence in their lives. Humanism, with its recovery of antiquity and the original sources of Christianity, served as the driving force of intellectual and spiritual change.
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Akinade, Akintunde E. « Indigenization, Translation, and Transformation in African Christianity ». Dans The Oxford History of Protestant Dissenting Traditions, Volume IV, 73–86. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0004.
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Africa has provided an auspicious context for religious reformation, renewal, and revival. Its landscape has been radically shaped by the dynamic forces of Christianity. African Christianity evokes a protean image that has been moulded by the interrelated processes of mission, conversion narrative, prophecy, and waves of spiritual independence. In contemporary times, Africa continues to serve as a living laboratory for creative religious movements and models. This paper analyses the importance of translation and indigenization in African Christianity and how the processes have influenced the dissenting tradition in this religious experience. Translation provided the impetus for genuine and creative appropriation of the Christian faith in Africa. The engine of faith was enabled by the conscious effort to rediscover Christian doctrines and formulas in familiar syntax, symbols, and concepts.
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« The conditions for sanctification of economic activity in jewish rabbinical and mystical tradition ». Dans Judaism, Christianity, and Islam in the Course of History : Exchange and Conflicts, 375–86. De Gruyter Oldenbourg, 2011. http://dx.doi.org/10.1515/9783110446739-028.
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Leith, Mary Joan Winn. « 2. Mary in the New Testament, history, and earliest Christianity ». Dans The Virgin Mary : A Very Short Introduction, 13–31. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198794912.003.0002.
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‘Mary in the New Testament, history, and earliest Christianity’ discusses the Virgin Mary and her role in Christianity as it is first described in the New Testament Gospels. There are two key factors that are important in the development of Marian beliefs: the evolution of Christian doctrine over time and the idea of God’s plan of salvation. Mary can be examined based on relevant archaeological and historical data. There are discontinuities between the scriptural Mary of the New Testament and many Marian beliefs and doctrines that eventually developed within the Church. It is important also to remember the doctrinal disagreements about Mary among Christian denominations that arise from differences in how they approach the Bible.
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Dole, Andrew. « Schleiermacher’s Glaubenslehre and Its Immediate Reception ». Dans Oxford History of Modern German Theology, Volume 1 : 1781-1848, 462–80. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198845768.003.0024.
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Abstract Friedrich Schleiermacher’s Glaubenslehre is uncontroversially the most influential Protestant dogmatics of the first half of the nineteenth century; it also inaugurated the genre of modern systematic theology. Dedicated to the project of ‘mediating’ between the historical Christian faith and fast-developing historical and scientific knowledge, the work interrogates received doctrines in relation to a conception of Christianity grounded in a central principle, ‘that redemption is universally accomplished in Jesus of Nazareth’. The work was widely reviewed, and was subject to a wide range of vociferous criticisms while simultaneously being described as ‘epoch-making’. The work presents a model of a tightly integrated theological project, and is probably more influential for doing this than for advancing its novel interpretations of Christian doctrines; even theologians who counted themselves as his followers commonly sought to stand closer to orthodoxy.
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Endelman, Todd M. « Welcoming Ex-Jews into the Jewish Historiographical Fold ». Dans Broadening Jewish History, 82–92. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113010.003.0005.
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This chapter refers to the emancipation and enlightenment that failed to uproot hoary views about Jewish otherness nor erase the stigma of Jewishness in an era of unconditional social acceptance. It talks about how Jews became 'less Jewish' when antisemitism persisted and, in some contexts, worsened. It also explains how the enlightenment and scientific and industrial revolutions undermined the doctrinal foundations of Christianity, which initiated the tradition of viewing Jews as demonic outsiders and did not eliminate the stigma attached to Jewishness. The chapter explores the perception that Jews were different in kind from non-Jews that was too rooted in Western culture and sentiment to disappear when the religious doctrines that had engendered it in the first place weakened. It then describes Jews in liberal states like Britain, France, and the United States, who found being Jewish problematic to one degree or another.
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James, Frank A. « Vermigli and Predestinarian Controversies ». Dans Peter Martyr Vermigli and Predestination, 27–36. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198269694.003.0002.
Texte intégralRésumé :
Abstract Predestination is a doctrine which has occupied an uneasy place in the history of the church. It has always been problematic and has raised difficult questions for which there are only uncomfortable answers. Few have attempted to construct their theological system on the edifice of predestination. As most scholars now recognize, not even Calvin made predestination the central dogma from which all other doctrines derive. If predestination generates troublesome questions, it also invites theologians to grapple with the most profound implications of a religion which proclaims a sovereign creator. Taken seriously, it forces one to consider the ultimate questions of meaning, existence, and salvation. How one understands the relationship between God and humankind is fundamentally affected by one’s acceptance or rejection of predestination. It touches on all the main theological doctrines: the doctrine of God (theology proper), the doctrine of humanity (anthropology), the doctrine of sin (hamartology), the doctrine of salvation (soteriology), the Christian life (sanctification), eternal judgement (eschatology), as well as the perennial quest for the ultimate cause of the initial impetus in individual salvation. Without necessarily occupying the centre, a strong doctrine of predestination is like a pebble dropped in a pond; it creates ripples throughout the entire theological system.
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McIntosh, Mark A. « The Divine Ideas Tradition in Christianity ». Dans The Divine Ideas Tradition in Christian Mystical Theology, 12–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199580811.003.0002.
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We can understand the multiple roles that the divine ideas tradition played in the history of Christian thought by beginning with an analogy: as a great author draws upon her own consciousness and self-understanding to give life to all the realities within the world of her novels, in an analogous way, the divine ideas teaching holds, God’s eternal and infinite knowing and loving of Godself is the creative exemplar or archetype for the existence of every creature in time, and also the intelligible form or idea by which the truth of every creature may be known. Intensifying the transformation of Plato’s forms by the Middle Platonists, Augustine grounds the divine ideas firmly within Trinitarian theology. We can trace the role of the divine ideas across the full range of Christian doctrines as well as in its influence upon the mystical or contemplative dimension of Christian theology.
Actes de conférences sur le sujet "Sanctification – Christianity – History of doctrines"
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Trebežnik, Luka. « Christianity as a constant process of atheization ». Dans International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.
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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.