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Artykuły w czasopismach na temat „Christian theology”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 29 lipca 2024

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1

Edwards, Mark. "Michael Psellus on Philosophy and Theology". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, nr 1 (30.06.2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "

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Lai, Pan-chiu. "Ecological Theology as Public Theology: A Chinese Perspective". International Journal of Public Theology 11, nr 4 (6.12.2017): 477–500. http://dx.doi.org/10.1163/15697320-12341512.

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Abstract The ecological discourses in China include the government’s political propaganda and the voices based on the traditional Chinese culture, especially Confucianism, Buddhism and Daoism. Furthermore, there are also public discourses on ecological issues from the environmental scientists and/or activists, who may adhere to neither the political party line nor any traditional Chinese religious/philosophical perspectives. As such, when Chinese Christians attempt to address ecological issues, they have to respond to these divergent voices in the public sphere. This article reviews the Chinese Christian ecological discourses from the perspective of a public theology. It will examine whether, and how, they respond to the non-Christian voices, and analyze how they exhibit different approaches to public theology. It will further explore whether, and how, Chinese Christian ecological discourses could benefit from Christian discourses in other contexts, and may in return contribute to the global development of an ecological theology as a public discourse.

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3

Moore, Andrew. "Should Christians do Natural Theology?" Scottish Journal of Theology 63, nr 2 (31.03.2010): 127–45. http://dx.doi.org/10.1017/s0036930610000013.

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AbstractNatural theology is enjoying something of a resurgence at present but this article seeks to question its place in Christian philosophy and theology. Antecedent natural theology accepts that it is necessary for Christian beliefs to be rationally warranted. Romans 1:18ff. is often cited in favour of natural theology. However, examination of this text shows that Paul argues here on the basis of a prior revelation. Not only does he not endorse natural theology but what he does say implies that arguments for a God's existence are not likely to lead to the God revealed in Jesus Christ. Such arguments are in any case tainted by the noetic effects of sin. It is therefore not clear that these arguments lead to the God of Christian belief who calls us to simple discipleship. Consequent natural theology holds that Christians are under an epistemological obligation to their surrounding culture to show that they are reflectively rational. But the arguments put up for this by Michael Sudduth ignore theological arguments which should bear on Christian epistemology. Apart from God's self-revelation we find ourselves sceptics, and natural theology is unable to overcome this. Historical research has shown the damaging effects that arguing from nature has had on Christian theology. So, for both theological and historical reasons, Christians need not accept the epistemological obligations imposed on them by unbelievers which lead them to do natural theology.

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Lumintang, Stevri Penti Novri Indra. "Lordship and Humanity Principles for The Peace of Indonesia: An Integrative Study of Theology and Ideology". Analisa: Journal of Social Science and Religion 6, nr 02 (31.12.2021): 199–216. http://dx.doi.org/10.18784/analisa.v6i02.1470.

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This study is stimulated by the background of the gap regarding the understanding and application between the Indonesian ideology of Pancasila and theology (religion) among both Muslims and Christians. This research aimed to study the integration between Christian theology and the Indonesian ideology of Pancasila. This research was based upon the naturalistic paradigm with a qualitative approach and integrative research method to find a model for solving religious intolerance and violence, which is often manipulated by political interests. This integrative study, especially integral dialectical synthesis, is to find a holistic knowledge of the doctrine of the principle of One Lordship, just and civilized humanity according to Christian theology and ideology of Pancasila as a model of integration. The integrative study between theology and ideology confirms that each of the five principles of Pancasila is theological, and even a mandate that believers (the Christians community) must obey. The relationship between Christian theology and the ideology of Pancasila is an integrative relationship because God and humanity are also integrative. These findings suggest that all Christians live in love and respect to their fellow humans, both Christian and non-Christian. Loving God and others means loving the Indonesian people by participating in overcoming the nation's problems and building the Indonesian nation's welfare for the welfare of the nation is our (all Indonesian citizens) wellbeing.

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5

Lam, Jason. "Is Sino-Christian Theology Truly “Theology”? Problematizing Sino-Christian Theology as a Public Theology". International Journal of Public Theology 14, nr 1 (8.05.2020): 97–119. http://dx.doi.org/10.1163/15697320-12341602.

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Abstract Most participants in the Sino-Christian theology movement are not affiliated with the church. This state of affairs naturally raises the question whether what scholarship arises is really a kind of theology or merely writings on public and/or political issues with reference to Christian themes. And yet the movement is more influential than the church in the Chinese public realm in terms of its ability to produce a Christian voice. The purpose of this article is first to examine the historical development of Sino-Christian theology over the past several decades. Some particular themes of this movement are then explored. These themes are intertwined with the discussion of polytheistic values, nationalism, and self-identity in times of cultural conflict: all of these matters are of wide public concern. There are evident tensions within the Sino-Christian theology movement: the intention is to show points of difference can be transformed and become a creative drive behind the construction of a new kind of theology in the Chinese public realm.

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6

Baker, Josiah. "Native American Contributions to a Christian Theology of Space". Studies in World Christianity 22, nr 3 (listopad 2016): 234–46. http://dx.doi.org/10.3366/swc.2016.0158.

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Native Christian theologians frequently contribute to a theology of space through their writings on other theological subjects. Native American traditionalism is structured spatially; mythology, rituals and ethics are entirely focused on the tribe's surroundings and the individual's responsibility in living within his or her own place. Thus, Native Christians continue this thought by expressing and exploring the Christian faith through spatial constructs. In discussing the Kingdom of God, they speak of the implications of where the Kingdom resides rather than focusing on when it will be consummated. Additionally, they write on the Christian's responsibility in preserving harmony throughout creation and debate about how this spatial harmony is achieved. In liberation theology, they claim societies can only be liberated by re-establishing their relationship to their surrounding environment; in this way, creation is the basis for liberation. They also discuss the locational implications of eschatology, analysing what it means for every place within the cosmos to be renewed and how Christians should then live within these same places presently. Finally, a brief survey of other issues within theologies of space is presented, and consideration is given to the potential contributions Native Christian theologians could make to these issues as well.

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7

Metz, Johann Baptist. "Suffering from God: Theology as Theodicy". Pacifica: Australasian Theological Studies 5, nr 3 (październik 1992): 274–87. http://dx.doi.org/10.1177/1030570x9200500303.

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The article argues that Christian theology has avoided asking questions about suffering that appears to come from God. The mystery of God has been tamed by philosophical positions, and the Israelite sense of poverty of spirit before God needs to be recaptured. Christian hope remains tied to an apocalyptic conscience and Christians must not hurriedly bypass the slowly dying cry of Jesus.

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Del Castillo, Fides A. "Laylayan Theology: Listening to the Voices from the Margins". Religions 13, nr 5 (24.04.2022): 391. http://dx.doi.org/10.3390/rel13050391.

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This paper aims to introduce and argue the need for laylayan theology. It theologizes a Filipino cultural concept that has been appropriated that privileges and brings to the fore the voices of the people from the margins. In this study, the invaluable contributions of indigenous Christian youths, the basic ecclesial communities, and bai (Filipina Christian leaders) to the Christian faith and mission are articulated. Laylayan theology hopes to promote further reflections and discourse towards prophetic dialogue between Christians from the margins and other members of society.

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9

Thurow, Joshua C. "Christian Philosophical Theology". Faith and Philosophy 25, nr 1 (2008): 113–16. http://dx.doi.org/10.5840/faithphil200825110.

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Williams, Rowan. "On Christian Theology". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 11, nr 3 (sierpień 2002): 367–69. http://dx.doi.org/10.1177/106385120201100309.

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Placher, William C. "Teaching Christian Theology". Teaching Theology and Religion 1, nr 1 (luty 1998): 36–38. http://dx.doi.org/10.1111/1467-9647.00007.

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Marshall, Ellen Ott. "THEOLOGICAL HUMILITY IN THE WORLD OF LAW". Journal of Law and Religion 32, nr 1 (marzec 2017): 93–97. http://dx.doi.org/10.1017/jlr.2017.17.

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“Legal theology” must mean more than theological reflection on legal topics just as “feminist theology” means more than theological reflection on “women's issues.” This is no simple application procedure, but a dynamic interaction between two fields of play, each with an internal variety of methods, considerations, and arguments. Amidst the varieties of Christian theology, Christian feminist theology has distinct methodological features that reflect experiences of subjugation and political commitments to equality and mutuality. Similarly, Christian legal theology—should it in fact develop—cannot claim to represent all Christian reflection as though Christian theology is monolithic and neutrally applied to a stagnant list of legal topics. Rather, Christian legal theology would reflect a distinctive way of doing theology in light of experiences, commitments, and practices within the “world of law.” Given the variety internal to Christian theology and the world of law, the configurations for Christian legal theology are indeed myriad.

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13

Marsh, C. "Book Review: Introducing Christian Theology: Christian Theology: A Brief Introduction". Expository Times 111, nr 2 (listopad 1999): 67. http://dx.doi.org/10.1177/001452469911100220.

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Badé, Michée. "Demonization of Christians: Missiological Perspectives and Implications". Journal of Adventist Mission Studies 18, nr 1 (1.03.2022): 1–27. http://dx.doi.org/10.32597/jams/vol18/iss1/3.

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This article is a missiological reflection on the phenomenon of Christian demonization from a Seventh-day Adventist (SDA) perspective. The article argues from the four voices approach in theology (see Cameron et al. 2010; Cameron and Duce 2013), and contends that Christians can be demonized, have been demonized throughout the Christian church history, and are still demonized today across all Christian denomination lines. This is the position that appears in a few SDA publications, and is not in contradiction with the Scriptures. I suggest that demonization and demon possession are etymologically and phenomenologically the same. Thus, this paper builds on the assumption that Christian demonization is not just a claim from deliverance ministry practitioners with an operant theology but a missiological phenomenon with inreach and outreach dimensions. The phenomenon is encountered in formal and normative theologies as well, as it is an exposed theology from an operant theology. As such, this article points out that many mainline Christian denominations (Roman Catholics, Protestants like non-charismatic evangelicals, Seventh-day Adventists, etc.) have recently emphasized practical ministries in their denominations to face the needs of their members struggling with demonization. These denominations have moved from an attitude closed to the possibility of ministry to demonized members to a more open attitude with a willingness to consider the issue and explore potential solutions. The article first addresses briefly the seeming controversy on the translation of the Greek terms daimonizomenos (participle), and daimonizomai (verb). These terms, together with echo/echei daimonion, are translated in some Bible texts “possessed with the devil” (Mark 5:15, 16, 18, KJV), “demon- possessed” (Matt 8:28–32; Mark 5:15, 16, 18, Luke 8:27, NKJV or NIV etc.). Second, this article asserts that Christians are best categorized by the centered set theory and not otherwise (see Hiebert 1978, 1994, 2008). Consequently, this missiological reflection emphasizes that Christian demonization has missiological implications for Christian mission in general and SDA mission in particular. Finally, the article argues that theological research is enriched when the four voices of theology–the formal or academic theology, the espoused theology, the normative theology, and the operant theology are brought “into conscious conversation so that all voices can be enriched” (Cameron and Duce 2013:xxxi). This means that each theological voice must interpenetrate the others and influence them (xxx).

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Markham, Ian S. "Public Theology: Toward a Christian Definition". Anglican Theological Review 102, nr 2 (marzec 2020): 179–91. http://dx.doi.org/10.1177/000332862010200202.

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Public theology is a phrase that has been used both descriptively (like Bellah's civil religion ) and prescriptively (so that public theology is an attempt to recommend policy prescriptions seen through the narrative of faith). After a survey of the evolution of the phrase, I concede that most contemporary theologians use the phrase in a prescriptive way. Many using public theology in a prescriptivist way do so out of a revisionist theological framework. This is problematic because the majority of Christians are much more traditional in their theology. Building on a distinction between “process” and “content” in Christian ethics, the article argues for a particularist account of public theology that is shaped by liberation theology and yet still committed to conversation in a pluralist society.

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Tipton, Stephen. "Defining “Our Theology”". Journal of Reformed Theology 10, nr 4 (2016): 291–313. http://dx.doi.org/10.1163/15697312-01004015.

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This essay discusses the archetypal/ectypal distinction set forth by Amandus Polanus (1561–1610) within his definition of true theology (theologia vera) in his Syntagma theologiae Christianae. In that work, Polanus demonstrates that defining theology is the fundamental task of a theologian. To arrive at his definition of theology, Polanus draws together the in se/in nobis distinction of John Duns Scotus and the archetypal/ectypal distinction of Fransciscus Junius in De verae theologiae. The result is a theology that is communicated from God, by a gracious revelation, to his rational creatures. Through his use of these distinctions, Polanus demonstrates both continuity and discontinuity with contemporary and Medieval scholastic thought on this very important issue. As well, he grounds the whole of the Syntagma as an exercise of Christian piety that seeks to be both speculative (in the sense that it looks to Scripture) and practical.

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Gordon, Caleb, i Hannah Malcolm. "Science and Theology for Everyone: How Climate Science is Shaping Christianity in the UK". Modern Believing 62, nr 2 (1.04.2021): 147–57. http://dx.doi.org/10.3828/mb.2021.11.

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This article analyses the growing participation of UK Christians in climate initiatives over the last five years. In many cases, climate science is cited as a necessary consideration for the fulfilment of already-existing Christian commitments. This represents a significant shift in the ways UK Christians understand the role of dialogue between theology and the sciences; previous science and theology dialogue has usually been treated as an area of expert concern, primarily offering insight into apologetics or specific ethical problems. By contrast, the dialogue between climate science and theology has seen the emergence of non-technical leadership amid the expectation that climate science plays a critical role in re-examining the meaning of Christian life, both for individuals and as communities.

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Youn, Chulho. "A Methodological Investigation on Christian Natural Theology". Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, nr 1 (2.03.2020): 41–57. http://dx.doi.org/10.1515/nzsth-2020-0002.

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SummaryThe purpose of this article is to present a desirable understanding of Christian natural theology in terms of methodology. In the Enlightenment era, natural theology was understood as that which provides support for religious beliefs by starting from a premise that does not include any religious beliefs. The natural theology of this age was performed under the premise that humanity could prove God’s existence by universal reason without the revelation of God, and that everyone could reasonably agree with the proof. Today, however, the concept of universal reason, which all humans have in common, is being questioned. Today it has become clear that the human reason is conditioned by some sort of perspective formed within a particular culture, tradition, and community and therefore operates in a very diverse way. This article aims at proposing a natural theology which is required today methodologically in terms of postfoundational Christian natural theology. This investigation proceeds in the following order: the creation theology of the Old Testament (II; the natural theology in Christian history (III); the definition of Christian natural theology (IV); today’s Christian natural theology as a creation theology (theology of nature) and as a scientific theology (V); Jürgen Moltmann’s Christian natural theology in terms of methodology (VI); the postfoundational Christian natural theology as a model of postmodern Christian natural theology (VII); conclusion (VIII).

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Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective". Unio Cum Christo 7, nr 1 (1.04.2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.

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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS: Theology of common life, Christian vocation, technology, digital technologies, Christian life, Reformed worldview

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Vroom, Hendrik M. "Does Theology Presuppose Faith?" Scottish Journal of Theology 45, nr 2 (maj 1992): 145–64. http://dx.doi.org/10.1017/s003693060003862x.

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One reason why the legitimacy of theology as an academic discipline is disputed, is the claim that theology presupposes faith. Such a presupposition, it is said, constitutes a danger for the academic nature of theology and, indirectly, its place in the university; in an academic discipline a scholar cannot proceed from a specific consideration which can not be discussed and which one can not give up without placing oneself outside that discipline, i.e., Christian theology. Therefore, while Christian theology is a valid intellectual pursuit for Christians who reflect on the content of their faith, it does not fall within the contours of an academic discipline which is universally accessible. Such is the rationale, and it involves not only Christian but Jewish and Islamic theology as well and in general all reflection on religion and philosophy of life which is undertaken in particular circles and which proceeds from unverifiable assumptions which lack universal endorsement. In this article we are concerned with the objection that theology is not properly academic (‘wissenschaftlich’) because of its unverifiable presupposition that God exists and its being connected to a particular religious community. Theology presupposes faith, it is said, and the point of dispute is whether any academic discipline may have such a presupposition. Three different things may be implied by this objection.

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D'Costa, Gavin. "The Pluralist Paradigm in the Christian Theology of Religions". Scottish Journal of Theology 39, nr 2 (maj 1986): 211–24. http://dx.doi.org/10.1017/s0036930600030568.

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With increasing contact and knowledge of non-Christian religions and in the light of colonialist missionary endeavours, a number of Christians have recently advocated what I shall call a pluralist approach to non-Christian religions. This pluralist paradigm may be characterised as one which maintains that non-Christian religions can be equally salvific paths to the one God, and that Christianity's claim to be the only way (exclusivism), or the fulfilment of all other religions (inclusivism), should be rejected for good theological, phenomenological, and philosophical reasons. This view is shared by Christians from different denominations, and is best expressed in the works of Professors John Hick, Paul Knitter, Wilfred Cantwell Smith, and Mr Alan Race.

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Meyer, Barbara U. "Not Just the Time of the Other—What Does It Mean for Christians Today to Remember Shabbat and Keep It Holy?" Religions 13, nr 8 (12.08.2022): 736. http://dx.doi.org/10.3390/rel13080736.

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In this essay, I explore how Christians can relate to the Sabbath in a way that adequately expresses Christian traditions about sacred time while showing respect for distinctly Jewish practices. My basic claim is that a Christian sanctification of the Sabbath presents an entirely new challenge for a Christianity that does not view Judaism as superseded or outdated. Thus, I ask: What should be the meaning of the Sabbath commandment for Christians? How can Christians sanctify the Sabbath while affirming it as a sign of the Jewish people’s living covenant? First, I will lay out the questions that are raised for Christian theology when affirming Jewish Sabbath observance as part of practiced Judaism, that is, as lived Torah and as a tradition passed on from generation to generation. Next, I will consult contemporary Jewish literature on the topic, then look for Christian accounts of the Sabbath in Christian systematic theologies. I will ask: What happens when Christians affirm that Sunday does not abrogate the Jewish Sabbath, while also asserting their own commitment to the Bible’s holy day? I will subsequently sketch an outline of a Christian theology of Shabbat that acknowledges distinctive Jewish legal traditions as well as its own connectedness to Biblical temporal structures.

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Reize, Nikayla, Beth Stovell i Colin Toffelmire. "Human Flourishing and a Theology of Poverty Alleviation". International Journal of Public Theology 15, nr 2 (13.07.2021): 177–96. http://dx.doi.org/10.1163/15697320-12341653.

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Abstract The Christian Scriptures present an idealized vision for human flourishing that includes material and economic justice, as well as relational, spiritual wholeness. This binds Christians to a non-negotiable responsibility to work to prevent and alleviate poverty as an act of participation in God’s redemption of creation. Key to this work is an appropriate and accurate understanding of human flourishing (and its corollary, human poverty) as multi-dimensional. Consequently, any Christian theology that seeks to address the prevention and alleviation of poverty must also explore the necessary issues from a multi-dimensional perspective. While there are diverse ways in which Christians can participate in this divine work, a Christian vision for the alleviation and elimination of poverty must have a focus on long-term structural solutions to injustice, and the importance of community and relationship. This article gives particular attention to a Canadian context. (150 words only)

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Prevot, Andrew. "Theology and Race". Brill Research Perspectives in Theology 2, nr 2 (26.06.2018): 1–79. http://dx.doi.org/10.1163/24683493-12340004.

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AbstractThis study develops a Christian theological response to the problems of race and anti-black racism in conversation with black theology and womanist theology. It provides a detailed introduction to multiple voices, developments, and tensions in these two theological traditions over the last half century. It offers an overview of James Cone’s arguments and their reception. It considers turns toward pragmatism and genealogy in black religious scholarship, focusing on Cornel West, Peter Paris, Dwight Hopkins, Victor Anderson, Anthony Pinn, Bryan Massingale, J. Kameron Carter, and Willie Jennings. It analyzes womanist theological treatments of intersectionality, narrative, and embodiment through Jacquelyn Grant, Katie Cannon, Delores Williams, Emilie Townes, Karen Baker-Fletcher, Kelly Brown Douglas, Diana Hayes, and M. Shawn Copeland. Finally, it suggests some open questions related to hybridity, sexuality, and ecology. Ultimately, it argues that the credibility of Christian theological witness depends significantly on the quality of Christian theology’s response to anti-black racism.

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Vledder, E. J. "Menseregte en teologie: 'n Noodsaaklike debat". HTS Teologiese Studies / Theological Studies 51, nr 1 (31.03.1995): 224–44. http://dx.doi.org/10.4102/hts.v51i1.5775.

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Human rights and theology: An essential debate Human rights form an essential element of the new Constitution of South Africa. Can Christians take part in the debate on human rights? A model will be proposed called 'Analogy and difference’, which indeed makes it possible and desirable to do so. Although not founded essentially on Scripture or theology, analogies for the three basic principles of human rights — freedom, equality and participation — can be found in the Christian tradition. However, the difference between the Christian tradition and the tradition of the Enlightenment has to be taken into account. Thus, the Christian can critically enter the debate on human rights, not to fill the concepts with Christian meaning, but to achieve a new ethical consensus.

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Neacșu, Nathanael. "“Open Sobornicity” in Dumitru Stăniloae’s Theology—Christian Orthodox Creeds in the Context of Contemporary Ecumenical Relationships". Religions 15, nr 1 (20.12.2023): 12. http://dx.doi.org/10.3390/rel15010012.

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This study analyses several of the key principles of Father Dumitru Stăniloae’s conception of Orthodox ecumenical theology. It considers the foundations, the possibilities, and the type of ecumenical manifestation, specifically regarding the relationships between Orthodox Christians and Christians of different denominations and traditions. This is a necessity as the result of the profound actual theological crisis and the lack of clarity of principles of faith at the ecumenical level across the whole Christian world. This study fills this gap by seeking to identify the doctrinal principles that define Orthodox Christian life in an ecumenical context and the manner in which such theology can be practically applied.

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Goodrich, Kevin. "Foundations of Practical Spiritual Theology: Walter Hilton as a Case Study in Retrieval". Open Theology 7, nr 1 (1.01.2021): 91–101. http://dx.doi.org/10.1515/opth-2020-0150.

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Abstract This article explores the relationships between spirituality, spiritual theology, and practical theology. It proposes a synthesis of these disciplines – practical spiritual theology – as a method and methodology for retrieving the wisdom of historical Christian mystics for the purposes of sustaining and inspiring the spiritual life of contemporary Christians. The 14th century English mystic, Walter Hilton, is used to illustrate this synthesis in practice.

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Safoui, Latifa. "Imperialism, Evangelization, and the Moroccan Landscape". European Journal of Theology and Philosophy 2, nr 4 (9.07.2022): 1–6. http://dx.doi.org/10.24018/theology.2022.2.4.69.

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Christian missionary evangelization reached its culminating point during the nineteenth century. Many experts in the field of missionary studies owe this flurry of Christian missions to an equivalent extending reach of imperialism, which, they contend, had largely facilitated the work of the Christian missions, providing them with the necessary logistic and financial support. The present paper puts forward a different view based on the trajectory of the Christian missions in Morocco at the epoch. It argues that the grand aims of imperialism were far from being spiritual. Furthermore, the political situation of Morocco during the colonial era, being a highly disputed colonial territory amongst the then superpowers, Britain and France, generated a conflict of interests that influenced the missions’ strategies of work there. The claim that Christian missionaries served as imperial agents in Morocco, working on promoting the high interests of their colonial countries, is open to question.

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Rhee, Helen. "Philanthropy and Human Flourishing in Patristic Theology". Religions 9, nr 11 (15.11.2018): 362. http://dx.doi.org/10.3390/rel9110362.

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This article grounds early Christian theologies and practices of philanthropy in their varied complexities in a larger patristic vision of human flourishing. For patristic authors (second to fifth centuries), human flourishing is grounded in God’s creative intent for material creation, including nature and material goods, that are to be shared for common use and common good, and also to be a means of distributive justice. Based on God’s own philanthropia (“love of humanity”, compassionate generosity), when Christians practice it mainly through almsgiving to the poor and sharing, they mirror the original image (eikon) of God, undo their crime of inhumanity, retain a Christian identity and virtue, and thus restore a semblance of God’s creative intent for the common good. This fundamental social virtue, philanthropia, is, in fact, an attendant virtue of salvation (the goal of creation, including humanity), in reversing the effects of the fall and restoring human flourishing. I then examine patristic authors’ presentations of how wealth presents Christians in concrete situations with a unique challenge and opportunity to demonstrate their spiritual state and persevere in their salvation by eliminating vices (e.g., greed) and cultivating virtues (e.g., detachment), and thereby to affirm and confirm their Christian identities. Finally, I explore the institutional aspect of philanthropy in the (post-) Constantinian era as the Christian church took on the task of caring for the poor of the whole Roman society as a result.

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30

Slack, Kevin. "The politics of Thomas More's A Dialogue of Comfort against Tribulation". Moreana 61, nr 1 (czerwiec 2024): 42–63. http://dx.doi.org/10.3366/more.2024.0157.

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Thomas More's early writings provide both a defense of his vocation in politics and a political theory for a Christian polity, attempting to harmonize Christendom with the best practicable political order. But More's A Dialogue of Comfort against Tribulation reflects upon this vocation in light of the anti-Christian political order. He uses the specter of Turkish tyranny sweeping into Hungary to reflect on the open persecution of Christians. Where other scholars have focused on the pedagogy, history, and theology of More's Dialogue, this paper focuses on its political teachings. More shows his readers the essence of political tribulation, the necessity of supplementing pagan philosophy and virtue with a distinctly Christian courage, and how the Christian citizen should behave in the face of death. The Christian's virtue is the source of his comfort and the bulwark for Christendom's final victory.

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31

Siggelkow, Ry O. "Ernst Käsemann and the Specter of Apocalyptic". Theology Today 75, nr 1 (kwiecień 2018): 37–50. http://dx.doi.org/10.1177/0040573618763575.

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Ernst Käsemann famously claimed that “apocalyptic was the mother of all Christian theology.” This claim is more than a merely historical remark about the origins of Christian theology. Käsemann’s work pointedly raises the question, What theological difference does it make to reclaim apocalyptic, not only as the historical-theological seedbed in which Christian theology was born, but also as the “mother” to which Christian theology today must return? I contend that Käsemann’s retrieval of apocalyptic provides an important corrective—or, more strongly put, a disruption—of what one might call the “ecclesial turn” in contemporary Protestant theology. In this article, the contemporary relevance of Käsemann’s distinctive theological voice is highlighted. I propose that the time is ripe for a Christian theology “with an apocalyptic sting.”

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Lovin, Robin. "Public Moral Discourse". Religions 12, nr 4 (6.04.2021): 255. http://dx.doi.org/10.3390/rel12040255.

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Public moral discourse encompasses open discussions in which moral concepts of good and right are brought to bear on questions of public policy and on broader issues of basic rights and the goals and rules that guide social institutions. These public questions also raise practical, apologetic, and political concerns that are central to Christian ethics and moral theology. Public discourse frames legal and political understandings of religious freedom, and Christian ethics has a practical interest in ensuring that these choices do not limit Christian worship and formation or unduly restrict the institutional life of the church. Public discourse also engages apologetic theology in a moral task because the questions raised in public discourse involve conceptions of human good, human nature, and human community that have been discussed in Christian theology across the centuries. Christians have a distinctive understanding of persons in society that they hope to make effective, or at least to make understood, in a wider public discussion. Finally, public moral discourse gives rise to a moral responsibility for Christian participation in politics to create a public consensus on the creation of shared human goods.

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33

McNabb, Tyler Dalton, i Michael DeVito. "A Christology of Religions and a Theology of Evangelism". Religions 13, nr 10 (3.10.2022): 926. http://dx.doi.org/10.3390/rel13100926.

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In this paper, informed by Vatican 2 and one of its premier modern day scholars, Gerald O’Collins, we will argue (1), that while the Christian evangelist should proclaim that Jesus is the only way to God, she should nonetheless be open to the possibility that Christ is saving those in non-Christian traditions as non-explicit or anonymous Christians, and, (2), that other serious religious traditions can be interpreted as doctrinally consistent with (or something nearby) the Nicene Christian tradition. In conclusion, these theses will lead us to argue that in the Christian’s approach to evangelism, her first step in persuading her non-Christian counterpart should be to emphasize the commonality that exists between the Christian tradition and the relevant non-Christian tradition. The evangelist then, should not see her main task as developing arguments against her interlocuter’s religious tradition (though, this has its place), but rather her focus should be on proclaiming an additional truth that her interlocuter can accept alongside many of her already held religious commitments.

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34

Moe, David Thang. "From a Trinitarian Theology of Religion to a Trinitarian Theology of Religions: Bridging ‘First Theology’ and ‘Second Theology’". Expository Times 130, nr 7 (5.11.2018): 285–304. http://dx.doi.org/10.1177/0014524618812267.

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This paper examines the problem of a theology of religions without the Trinity and the problem of overemphasizing interreligious dialogue without taking the inner communion identity of the church seriously. This paper argues that central to an authentic Trinitarian theology of religions is the question of how the church is rightly to be understood in relation to the Trinity as the doctrinal ground and guide for its inner communion of first theology (a trinitarian theology of the Christian religion) and in its external communion of second theology with the religious world as the realm of the trinitarian reign (a trinitarian theology of religions). Building on this framework, this paper explores the right hermeneutics of the triple identity of the Trinity, Christian faith and other faiths as the ground and guide for Christian right approaches to other faiths for the right goals of mission.

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35

Chapman, Colin. "Premillennial Theology, Christian Zionism, and Christian Mission". International Bulletin of Missionary Research 33, nr 3 (lipiec 2009): 137–44. http://dx.doi.org/10.1177/239693930903300307.

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36

Lee, J. H. "Williams, On Christian Theology". Studies in World Christianity 7, nr 2 (październik 2001): 252–53. http://dx.doi.org/10.3366/swc.2001.7.2.252.

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37

McMullen, Kenneth. "Christian Theology: the Classics". Theological Librarianship 8, nr 2 (16.09.2015): 69–70. http://dx.doi.org/10.31046/tl.v8i2.404.

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38

Bragt, Jan van. "Buddhism and Christian Theology". THEOLOGICAL STUDIES IN JAPAN, nr 35 (1996): 9–32. http://dx.doi.org/10.5873/nihonnoshingaku.1996.9.

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39

Alomía, Harold. "Genesis and Christian Theology". Bulletin for Biblical Research 23, nr 2 (1.01.2013): 263–64. http://dx.doi.org/10.2307/26424690.

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40

Tuggy, Dale. "Paradox in Christian Theology". Faith and Philosophy 26, nr 1 (2009): 104–8. http://dx.doi.org/10.5840/faithphil20092619.

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41

Pawl, Timothy. "Truthmaking and Christian Theology". Proceedings of the American Catholic Philosophical Association 89 (2015): 181–94. http://dx.doi.org/10.5840/acpaproc201610548.

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42

Campbell, W. S. "Christian Theology After Christendom". Journal of Beliefs & Values 18, nr 2 (październik 1997): 247–50. http://dx.doi.org/10.1080/1361767970180213.

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43

Cha, Jaeseung. "Christian Theology in Asia". Journal of Reformed Theology 5, nr 1 (2011): 105–6. http://dx.doi.org/10.1163/156973111x562247.

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44

Montover, Nathan. "Book Review: Christian Theology". Biblical Theology Bulletin: Journal of Bible and Culture 46, nr 1 (28.01.2016): 50–51. http://dx.doi.org/10.1177/0146107915623199f.

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45

Chaney, Charles L. "Book Review: Christian Theology". Review & Expositor 83, nr 1 (luty 1986): 134–35. http://dx.doi.org/10.1177/003463738608300137.

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Chaney, Charles L. "Book Review: Christian Theology". Review & Expositor 84, nr 3 (sierpień 1987): 541–42. http://dx.doi.org/10.1177/003463738708400344.

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Mansini, Guy. "Hegel and Christian Theology". Nova et vetera 14, nr 3 (2016): 993–1001. http://dx.doi.org/10.1353/nov.2016.0059.

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Ayres, Lewis. "Book Review: Christian Theology". Theology 97, nr 780 (listopad 1994): 440–42. http://dx.doi.org/10.1177/0040571x9409700607.

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Chapman, Mark D. "Book Review: Christian Theology". Theology 102, nr 808 (lipiec 1999): 294–95. http://dx.doi.org/10.1177/0040571x9910200423.

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Ford, Lewis S. "A Christian Natural Theology". Process Studies 37, nr 2 (2008): 193–95. http://dx.doi.org/10.5840/process200837232.

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