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1
Clooney, Francis X. "Extending the Canon: Some Implications of a Hindu Argument about Scripture". Harvard Theological Review 85, nr 2 (kwiecień 1992): 197–215. http://dx.doi.org/10.1017/s0017816000028856.
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Can the sacred texts of non-Christian religious traditions be revelatory for Christians in a fashion that is more than vague and merely theoretical? This question is central within the larger project of understanding the significance of the various world religions for Christians, and the effort to answer it must proceed according to three specific tasks.First, it is necessary to describe the ways in which the Christian tradition predisposes and constrains Christian believers on the issue of whether non-Christian texts can be revelatory words of God for non-Christians, for Christians, or for both. The formulation of this description requires reflection on the Christian tradition and its sources: Christian ideas of revelation, scripture, the Word of God, and possible words of God.
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Lee, Daekeun. "Confucian and Christian Understanding of God". Society of Theology and Thought 79 (30.06.2017): 166–217. http://dx.doi.org/10.21731/ctat.2017.79.166.
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Lontoh, Frederich Oscar. "Understanding The Doctrine Of The Trinity". Journal KERUGMA 2, nr 1 (30.04.2019): 50–59. http://dx.doi.org/10.33856/kerugma.v2i1.115.
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Many people have difficulty understanding the Trinity. Likewise, many Christians themselves do not understand this basic doctrine. Even more so for people outside of Christianity, they assume that Christians believe in three Gods or even think that God has a sexual relationship with Mary. There is also the opinion that the triune God is one person with three functions. The three views above are not true. Thophilus of Anthiokia was the first to use the term Trinity or trias in Greek. Whereas Tertullian was the first to use this term in Latin form. It was from Tertullian that the terms substance (substance) and person(personal, person) were used in formulating the concept of the Trinity. Every Christian must understand what is fundamental to his faith. The Trinity is a basic doctrine that must be correctly understood and accepted by every Christian. Without a proper understanding of this doctrine, it will undermine other related doctrines, namely the doctrine of creation, the doctrine of Christology, the doctrine of redemption, and the doctrine of eternal life. The trinity doctrine is a doctrine which is accepted by all Christian churches for almost 2000 years. Only heretical schools and deviant movements do not accept this doctrine.
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Badham, Paul. "Euthanasia and the Christian Understanding of God". Studies in Christian Ethics 11, nr 1 (kwiecień 1998): 1–12. http://dx.doi.org/10.1177/095394689801100101.
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Johnson, Eric L. "The Call of Wisdom: Adult Development within Christian Community, Part II: Towards a Covenantal Constructivist Model of Post-Formal Development". Journal of Psychology and Theology 24, nr 2 (czerwiec 1996): 93–103. http://dx.doi.org/10.1177/009164719602400202.
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Certain teachings in the Bible point to the need for post-formal thought structures. However, Christian post-formal development has features that distinguish it from modern post-formal development, primarily because of the divine and social dimensions of thought-formation in the Christian framework. From the Christian standpoint, true human understanding is composed by humans but derived from God; it is reconstructive. True human understanding is also rooted in the context of the Christian's communal, and personal, covenantal relation with God. Hence, the materials relevant to a Christian theory of early adult development point to a model termed “covenantal constructivism.”
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Sumerau, J. Edward. "“Some of Us Are Good, God-Fearing Folks”". Journal of Contemporary Ethnography 46, nr 1 (26.07.2016): 3–29. http://dx.doi.org/10.1177/0891241614559142.
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In this article, I examine how a group of LGBT Christians explained Christianity. Based on more than 36 months of fieldwork in a southeastern LGBT Christian church, I analyze how a group of LGBT Christians, responding to sexual and religious stigma, justified their Christian belief and practice by (1) denying abnormality, (2) appealing to emotions, and (3) claiming self-sacrifice. In conclusion, I draw out implications for understanding how members of subordinate groups justify seemingly normative behaviors, and some consequences these actions have for the reproduction of inequality.
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Scott, Peter. "Book Review: The Christian Understanding of God Today". Theology 97, nr 778 (lipiec 1994): 292–93. http://dx.doi.org/10.1177/0040571x9409700408.
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Matijević, Dalia. "Righteousness of God". Kairos 12, nr 2 (15.11.2018): 173–93. http://dx.doi.org/10.32862/k.12.2.5.
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The purpose of this article is to provide insight to what extent our conceptualization of the dikaiosyne theou shapes our way of understanding ourselves as Christians being the Body of Christ and living holy lives. Strongly influenced by the epistle to the Romans, we perceive holiness as being in right relation to God and righteousness being a practical consequence of this relationship. Holiness as the inner nature of God brings fruits of His righteousness, which is God’s saving activity. However, in the light of Christ and his sacrificial death and resurrection, relational, and eschatological perspectives of the dikaiosyne theou concept become crucial. This concept stands at the heart of Paul’s gospel and anticipates several layers of meaning, primarily God’s redeeming and saving activity, but also covenantal faithfulness and restorative justice brought by God and made available for all. Wider perspective is provided through the faithfulness of Jesus and his obedience to the Father in fulfilling salvific purposes. For us, it means a transformational and relational way of living in an eschatological perspective. Christian ethics are deeply grounded in the concept of dikaiosyne theou, and Christian conduct represents its practical and necessary expression. People living in genuine Christian community are marked by the righteousness of God expressed as agape and progressively transformed by the presence and involvement of his Holy Spirit. Such people involve themselves in a continuous process of discovering new opportunities to affirm God’s righteousness. Thus, the Christian community of faith needs to be inclusive in its nature.
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Thomas, Joy. "Mission as Dialogue". Mission Studies 14, nr 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.
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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.
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Hartman, Tim. "African religions as “parables of the Kingdom”?" STJ | Stellenbosch Theological Journal 5, nr 1 (10.06.2020): 93–109. http://dx.doi.org/10.17570/stj.2019.v5n1.a05.
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This article engages Swiss theologian Karl Barth’s understanding of true words of revelation coming through cultural media (“parables of the Kingdom” in Church Dogmatics IV/3, §69.2) in juxtaposition with Ghanaian theologian Kwame Bediako’s understanding of African traditional religions as “evangelical preparation” for the Christian faith, claiming that since God has been active among Africans for millennia, Africans have been worshipping the same God as Christians. In contrast, Barth understands Jesus Christ to be prophetically proclaiming a message of good news that opposes many (Western) cultural assumptions. Barth’s understanding of Jesus Christ as the “Light of Life” serves to desacralize the Christian community and the Biblical Scriptures and collapses the categories of “sacred” and “profane.” Eliminating this binary categorization opens the possibility of affirming traditional African religions as media of revelation.
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Quayesi-Amakye, Joseph. "God in Ghanaian Pentecostal Songs". Journal of Pentecostal Theology 22, nr 1 (2013): 131–51. http://dx.doi.org/10.1163/17455251-02201011.
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This essay is about implicit ideas of God in Ghanaian Pentecostal songs. It examines and discusses some selected songs or choruses sung by Ghanaian Pentecostal churches. Today these songs have ceased to be the prerogative of the Pentecostals; they are sung by all: Christian and non-Christian. The songs I examine in this paper reveal Ghanaian Pentecostal understanding and interpretation of the being and nature of God. The paper aims at demonstrating the naturalness of Ghanaian Pentecostal songs. It also reveals the synthesis of the Akan primal worldview and biblical understanding in the Ghanaian Pentecostal concept of God. Yet this paper demonstrates that Ghanaian Pentecostals show a clear discontinuity with the primal worldview when they subvert the mediatorial and salvific roles of the traditional deities and spirits with those of Christ and the Christian God.
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Owen, Matthew, i Fred Sanders. "Editorial: The Son of God". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, nr 1 (1.03.2019): 1–2. http://dx.doi.org/10.14428/thl.v3i1.18423.
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For as long as the Christian church has been working out its understanding of the second person of the Trinity, it has employed analytic philosophical reflection to sharpen theological comprehension. In recent times, there has been a rekindled appreciation for the employment of analytic reflection in the service of theology. Analytic theology has established itself as a way of doing theology that employs analytic philosophical analysis in the project of faith in divinely revealed truths seeking understanding. In this issue, the fresh insights of analytic theology are applied to a theme most central to Christian theology—the Son of God.
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Law, David R. "How Christian is Kierkegaard's God?" Scottish Journal of Theology 48, nr 3 (sierpień 1995): 301–14. http://dx.doi.org/10.1017/s0036930600036772.
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From time to time controversy breaks out within Kierkegaardian scholarship as to the nature of Kierkegaard's concept of God. This controversy is invariably centred on Kierkegaard's claim that there exists ‘an infinite qualitative difference’ between God and humankind. The utter transcendence of God that this phrase expresses and the fact that Kierkegaard employs categories drawn from Greek philosophy to express the nature of God's transcendence have led such scholars as E. L. Allen, Richard Kroner, and Malcolm L. Diamond, to contend that Kierkegaard's understanding of God is not motivated by Christian principles but is merely a Christianization of an Aristotelian concept of God, a contention which would seem to be supported by Kierkegaard's frequent descriptions of God in terms of Aristotle's Unmoved Mover. On the other hand, such scholars as T. H. Croxall, Paul Sponheim, Niels Thulstrup, and Mark Taylor have rejected this argument and claim that Kierkegaard's concept of God is motivated by Christian principles. Unfortunately, none of these latter scholars has put forward a comprehensive defence of this position. In this article it is my intention to rectify this omission and to show that, far from being Aristotelian, Kierkegaard's concept of God is firmly based upon Christian principles.
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Coad, Dominic. "Creation's Praise of God". Theology 112, nr 867 (maj 2009): 181–89. http://dx.doi.org/10.1177/0040571x0911200304.
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The theme of creation's praise of God has occasionally appeared in ecological theological literature but its full potential has not yet been realized. An engagement between the biblical text and Christian tradition, exemplified by Psalm 148 and the work of Thomas Aquinas, may allow this theme to take on a greater importance. Understanding praise as essential to creation's being allows humanity and non-humanity to be identified much more closely while producing a theology which is firmly grounded in the richness of orthodox Christian tradition.
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Schlorff, Samuel P. "Muslim Ideology and Christian Apologetics". Missiology: An International Review 21, nr 2 (kwiecień 1993): 173–85. http://dx.doi.org/10.1177/009182969302100203.
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Despite formal similarities, Islam and Christianity operate on very different wavelengths. Islam is law-oriented, not theology-oriented, and Muslim society is ideological in nature. However, Christians have attempted to understand the Muslim mind through a comparative study of Muslim and Christian doctrine and to present the Christian message in a theological framework. This paper proposes a different approach: understanding Islam by analyzing the key ideas in the Muslim worldview. It outlines a Christian apologetic that responds to the issues raised by Muslim ideology on the basis of the biblical doctrine of the kingdom of God.
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Johnson, Eric L. "Self-Esteem in the Presence of God". Journal of Psychology and Theology 17, nr 3 (wrzesień 1989): 226–35. http://dx.doi.org/10.1177/009164718901700303.
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Many individuals living in our post-Christian culture have placed the self in the position most cultures reserve for their god(s). Present cultural interest in self-esteem flows from this religious orientation. Unfortunately, the Christian church has not been entirely impervious to this non-Christian religious influence. While acknowledging the psychological importance of self-esteem, the author suggests that self-esteem is an unavoidably religious experience. An attempt is made to outline a Christian understanding of proper self-esteem: an affective response to the self-knowledge and self-evaluation that results from knowing God. The evaluative context of the Christian and non-Christian are also contrasted. The article concludes with some implications of the material for personal life and professional practice.
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Timmons, Shirley M. "A Christian Faith-Based Recovery Theory: Understanding God as Sponsor". Journal of Religion and Health 51, nr 4 (3.11.2010): 1152–64. http://dx.doi.org/10.1007/s10943-010-9422-z.
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Oberdorfer, Bernd. "Das Alte Testament in christlicher Perspektive". Evangelische Theologie 77, nr 2 (1.04.2017): 88–100. http://dx.doi.org/10.14315/evth-2017-0204.
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Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.
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Aniol, Scott. "Changed From Glory Into Glory: The Liturgical Formation of the Christian Faith". Journal of Spiritual Formation and Soul Care 14, nr 1 (3.02.2021): 48–71. http://dx.doi.org/10.1177/1939790921990012.
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This article is an attempt to flesh out this ancient idea of lex orandi, lex credendi by clarifying both the nature of lex credendi, religion, and lex orandi, liturgy, constructing a framework for understanding the dynamic formative relationship between the two. After doing so, the article briefly surveys this relationship through the course of church history, noting the importance liturgy plays in both forming and revealing the Christian Faith. Finally, it highlights the necessity to recover a lost understanding that worship involves more than simply expressing devotion to God through songs Christians enjoy; rather, worship forms the very core of who Christians are.
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Perzyński, Andrzej Piotr. "Christians and Jews: historical and theological perspectives of their relationship". Studia Oecumenica 19 (23.12.2019): 329–48. http://dx.doi.org/10.25167/so.1087.
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The article analyses the subject of Christian-Jewish relations in historical and theological terms. In the historical part the following periods are briefly discussed: New Testament, patristic, medieval, modern and contemporary. In the theological part, the common elements of Judaism and Christianity were first presented: - Jews and Christians identify their faith and action through the interrelations between justice and love; they base their beliefs on the common “scripture” (the “Old Testament”); they understand each other as the people of God; they profess the one God, the Creator and the Redeemer; they express their faith in worship, in which there are many similarities; Jews and Christians also live in the expectation for the common history of God with his people, whose fulfillment they expect. Distinctive elements (The divergence of the ways) are: the belief in Jesus, the Christ; the interpretation of the Scriptures; a different understanding of what God’s people are; different developed piety. In conclusion, it was said that the rediscovery of a positive relationship with Judaism facilitates a positive formation of Christian identity and memory.
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Bortkiewicz, Piotr. "ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO". Civitas et Lex 16, nr 4 (31.12.2017): 41–47. http://dx.doi.org/10.31648/cetl.2478.
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According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.
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Hutabarat, Reymand, Franklin Hutabarat i Deanna Beryl Majilang. "The Understanding of God’s Image by Anthony Hoekema". Abstract Proceedings International Scholars Conference 7, nr 1 (18.12.2019): 2084–89. http://dx.doi.org/10.35974/isc.v7i1.1707.
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Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.
Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”
Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.
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Damarwanti, Seri. "Nilai Kesempurnaan Kristen dalam Kitab Ibrani". SANCTUM DOMINE: JURNAL TEOLOGI 4, nr 2 (19.12.2016): 19–28. http://dx.doi.org/10.46495/sdjt.v4i2.23.
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Christian perfection is not just an expression that contains expectations for Christians, but rather a standard of living that is commanded and required for every Christian. The book of Hebrews teaches that the values of Christian Perfection are closely related to holiness, with Perfection being the nature of God and the result of his work. Christian perfection is perfection that originates from Holiness of life, of love and of motivation , from and understanding and recognition that Christ’s saving work completely resolves the problem of sin, and is valid for ever. Perfection is seen and birthedin the figure of Jesus Christ our High Priestas well as the perfect sin offering, who completed his work of attonement in the more perfect heavenly Tablernacl, not made by human hands.Christian perfection is inseparable from the meaning of Holiness, demanded of all Christians.
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Klemp, Nathaniel J. "Beyond God-Talk: Understanding the Christian Right From the Ground Up". Polity 39, nr 4 (październik 2007): 522–44. http://dx.doi.org/10.1057/palgrave.polity.2300062.
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Bosch, David J. "The Church in Dialogue: From Self-Delusion to Vulnerability". Missiology: An International Review 16, nr 2 (kwiecień 1988): 131–47. http://dx.doi.org/10.1177/009182968801600201.
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A survey of Christian attitudes to other religions since the 1893 Chicago World's Parliament of Religions is followed by a discussion of factors that have forced (Western) Christians to reevaluate their traditional stance in this regard. Different approaches (such as those of Farquhar, Rahner, and, more recently, Knitter) are briefly surveyed. The author suggests that most “solutions” to this problem may be too neat and opts for the “paradox of asserting both ultimate commitment to one's own religion and total openness to another's religion.” We cannot limit God to our understanding and experience of God. With this partial understanding and experience, we enter into dialogue with others, “but we do so with conviction and commitment.”
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Stephens, W. P. "Understanding Islam – in the light of Bullinger and Wesley". Evangelical Quarterly 81, nr 1 (30.04.2009): 23–37. http://dx.doi.org/10.1163/27725472-08101002.
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The paper examines what Bullinger and Wesley say about Islam and elements in their theology relevant to relations with those of other faiths. Bullinger regarded Islam as a Christian heresy. He argues that Muslims do not confess a single article of the Christian faith and are guilty of inhuman cruelty. Wesley’s comments are brief, though also critical. After arguing that Scripture does not damn all heathen outside God’s people, Bullinger considers non-biblical heathen. He draws particularly on Romans 1 and 2 and Cornelius. Wesley appears not to distinguish heathen before and after Christ. He sees Muslims as not having heard the gospel, so that certain texts do not apply. Final judgment belongs to God not us. He is God of all, not of some. His attitude to all is one of mercy. He judges according to the light people have. The conclusion notes various similarities and differences.
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Horsfield, Peter, i Kwabena Asamoah-Gyadu. "What is it about the Book? Semantic and Material Dimensions in the Mediation of the Word of God". Studies in World Christianity 17, nr 2 (sierpień 2011): 175–93. http://dx.doi.org/10.3366/swc.2011.0019.
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When the Christian Bible is referred to as the ‘Word of God’, the common understanding is that this refers to its textual content. There are, however, a variety of other uses made of the bible that point to an understanding of the Word of God as not just the textual content but also the material book itself. This article explores a number of uses of the physical bible as an instrument of spiritual mediation or power that have been practised since the early days of Christianity to the present time. Some of the understandings underlying these material practices are explored, along with differences in the religious-cultural context that sustain these different views, including the differences in religious hermeneutics between the oral and written word, the importance of the concept of the book in Christian identity, the relationship of fetishism and theological understanding, and cultural differences in understanding the relationship between textual and material signification.
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Mariukhno, Nataliia. "ISSUE OF THE MEANING OF HUMAN LIFE AND ITS UNDERSTANDING BY IVAN PROKHANOV". Educational Discourse: collection of scientific papers, nr 24(6) (15.07.2020): 110–19. http://dx.doi.org/10.33930/ed.2019.5007.24(6)-9.
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The article focuses on the preacher I. S. Prokhanov. Among his preaching heritage, audio - sermon "What is the meaning of your life?" is preserved to this day. This sermon is practical. It is aimed at changing the moral consciousness of people so that they could become designers of a new social and political life based on Christian values. In his opinion, human life is meant for God, which means work, family, society, mankind, art and science is everything for God because everything is from God.
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Bender, Kimlyn J. "Christ, creation and the drama of redemption: ‘The play's the thing . . .’". Scottish Journal of Theology 62, nr 2 (maj 2009): 149–74. http://dx.doi.org/10.1017/s0036930609004670.
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AbstractThe Christian doctrine of creation is predicated upon two convictions: the transcendence of God and the creative activity of God in the world. While recent studies have shown the compatibility of these two seemingly conflicting convictions, the grounding for them has received less attention. This paper argues that a proper Christian understanding of these convictions and their relationship is dependent upon seeing their basis in christology and trinitarian doctrine. It thus traces the close relationship between Christ and creation and that between creation and redemption in scripture, the patristic period and their more recent retrieval in Schleiermacher and Barth, comparing such conceptions to pagan and neo-pagan alternatives for understanding the God–world relation.
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HAMILTON, CHRISTOPHER. "Nietzsche and the murder of God". Religious Studies 43, nr 2 (16.04.2007): 165–82. http://dx.doi.org/10.1017/s0034412507008906.
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AbstractNietzsche's tortured relationship to the Christian God has received scant attention from commentators. In this paper I seek to map out the central lines a proper understanding of Nietzsche in this regard might take. I argue that fundamental in such an understanding is Nietzsche's profoundly corporeal moral vocabulary, and I trace connections between this vocabulary and Nietzsche's concern with cleanliness, his asceticism, and the notion of a sense of common humanity with others.
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Galbraith, Kyle. "Broken Bodies of God: The Christian Eucharist as a Locus for Ecological Reflection". Worldviews: Global Religions, Culture, and Ecology 13, nr 3 (2009): 283–304. http://dx.doi.org/10.1163/136352409x12535203555759.
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AbstractThe recent Intergovernmental Panel on Climate Change (IPCC) Fourth Assessment Report attests to the reality of a warming global climate and describes potential ecosystem changes that may be devastating to communities—both human and non-human—across the globe. I contend that the Christian practice of sharing the Eucharist meal provides an opportune moment for Christians to engage in ecological reflection. To defend this claim I draw upon Christian theologian Sallie McFague's metaphorical understanding of the world as God's body in order to connect environmental plight to the Eucharist meal and to show why that plight should be a concern for Christian communities. Next, I turn to the work of anthropologist Claude Fischler in order to make a connection between sharing the Eucharist and communal and individual identity formation. Finally, I draw upon the Slow Food movement in order to provide specific suggestions for adapting the Eucharist to make it more conducive to ecological reflection. I also briefly discuss the growing green sisters movement and suggest that this movement provides a model of ecological-awareness and practice for other religious communities, and for North American Christian churches in particular.
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Dean, Jason. "Outbidding Catholicity. Early Islamic Attitudes toward Christians and Christianity". Exchange 38, nr 3 (2009): 201–25. http://dx.doi.org/10.1163/157254309x449700.
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AbstractHow did early Islam gain its understanding of Christians and Christianity? How did it react to Christian claims of universality? To answer these questions, this article first identifies passages pertaining to the Christian religion in representative texts of the three main bodies of literature produced by the first Muslim writers and editors: the Qur'ān, the Hadith and the Sira. This data is then analyzed into five ideal-types of Islamic attitudes toward Christians and Christianity: 1) affirmations of the truth of the Gospel, 2) descriptions of Christians as true believers, 3) descriptions of Christians as sectarians, 4) accusations of disbelief (kufr) and 5) accusations of idolatry (shirk). The assertion of an historical relationship between sectarianism, disbelief and idolatry led to subordinating the Muslim-Christian dialogue on the recognition of the unicity of God, which could be conceived of as providing the basis either for a restricted religious pluralism or for an Islamic universalism.
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B. Decock, Paul. "Origen’s Christian Approach to the Song of Songs". Religion and Theology 17, nr 1-2 (2010): 13–25. http://dx.doi.org/10.1163/157430110x517898.
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AbstractThis essay attempts to understand and appreciate what Origen was aiming at in his commentary on the Song of Songs. Origen “imagined” the purpose of reading the Scriptures as the transformation of the reader into the “likeness of God”. He viewed the Song of Songs as the climax of all songs of Scripture and therefore, “learning to sing that song” expressed the highest stage of Christian growth. As the subject matter of the Song of Songs is love, it is clear that perfection in love is indeed the ultimate goal of human life. However, understanding love is difficult and many go astray, because, in fact, as God is love, understanding love and loving is as profound as God Self. It is through the Logos at work in the Scriptures as well as within us and in the whole of the created reality that we are empowered for loving and understanding love. Origen describes the action of the Logos with the image of a “saving wound caused by the arrow of the divine eros”. Origen’s perspective is not that of working towards a fusion of horizons between a human author in the past and a present-day reader, but of working towards an ascent from the level of the “letter” to the level of the “spirit”.
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Frye, Roland M. "Language for God and Feminist Language: Problems and Principles". Scottish Journal of Theology 41, nr 4 (listopad 1988): 441–70. http://dx.doi.org/10.1017/s0036930600031744.
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Language for God is not equivalent to the kinds of naming we use in ordinary speech. We say that what ‘we call a rose by any other word would smell as sweet,’ and we recognize that ordinary names for creatures are subject to human custom, choice, and change. According to biblical religion, on the other hand, only God can name God. Distinctive Christian experiences and beliefs are expressed through distinctive language about God, and the changes in that language proposed by feminist theologians do not merely add a few unfamiliar words for God, as some would like to think, but in fact introduce beliefs about God that differ radically from those inherent in Christian faith, understanding, and Scripture. Briefly stated, that is the argument this essay will systematically expand.
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Brett, Mark, i Jason Goroncy. "Creation, God, and the coronavirus". Theology 123, nr 5 (wrzesień 2020): 346–52. http://dx.doi.org/10.1177/0040571x20944579.
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This short reflection argues that, in the face of natural crises that occur in the world, responsible Christian speech requires a much fuller and more thickly textured understanding of creation than is often presented. Reading the Bible leads us to avoid speculating on the origins or purposes of such crises. Rather, it bears witness to the divine promise of hope in the healing justice of God, and calls human persons and human communities to participate in that justice through responsible action.
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Hwang, Mariana. "Understanding Korean-American Children's God-Concept in Relation to their Self-Concept Development". Christian Education Journal: Research on Educational Ministry 2, nr 2 (listopad 2005): 282–301. http://dx.doi.org/10.1177/073989130500200205.
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This study addresses the effect of a positive God-concept on the development of a positive self-concept. Twenty-four Korean American children (12 girls and 12 boys) from age nine to eleven, who had been attending church during the last five years, were interviewed. The results of the study show that one of the critical roles in Christian Education is to help children develop a positive God-concept in order for them to develop a positive self-concept, which in turn, can influence their spiritual development.
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Lin, Peirong. "Appropriating the Trinity for an Inclusive Christian Vision on Development". Mission Studies 36, nr 1 (21.02.2019): 38–60. http://dx.doi.org/10.1163/15733831-12341617.
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Abstract In this article, an inclusive Christian vision for the development sector is sketched. A clearer understanding of the Christian vision is useful to guide Christian development institutions as they deliberate their priorities in the broader development sector. This vision appropriates the Trinity, a core Christian doctrine that is included in all Christian orthodox traditions. It focuses on the revelation of God in this world and the understanding of the missio Dei. The article clarifies the particular way that development institutions participate in this mission, through social justice. Justice is understood as the pursuing of the wellbeing of the other in light of God’s love. For a fuller understanding of God’s love, the way that each divine person clarifies the understanding of social justice, and therefore the subsequent development sector, is outlined.
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Sunarko, Andreas Sese. "Fungsi Keluarga dalam Persepektif Alkitab sebagai Basis Pendidikan Agama Kristen". Jurnal Pendidikan Agama Kristen (JUPAK) 2, nr 1 (16.06.2021): 79–93. http://dx.doi.org/10.52489/jupak.v2i1.15.
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The family is an institution of God Himself (Genesis 2:18-25) aside from the church (Matthew 16:18) obtaining a glorious mandate through God's family to want the birth of Divine offspring (Malachi 2:15), which is a God-fearing and living in its prescribed streets. To achieve the above goal, a Christian Religious Education of faith became something very important. But unfortunately there are Christian families who are unaware of this and are shifting this glorious mandate to the church through sunday school teachers or transferring it to school (through Christian religious teachers). The writer assesses this distraction on the one hand as a parent's misunderstanding of the mandate or on the other hand because of the parents' inability to handle it. The method the writer uses is a descriptive qualitative with a library approach. The writer tapped relevant resources from the bible, books and journals. Starting with a general understanding and juridis about the family, the Biblical basis of the family and its calling, the family's responsibility for Christian Religious Education and the danger of displacing the function of Christisn Religious Education on the third hand and the writer will eventually conclude that it is important to restore the family's function as a base of Christian Religious Education as well as to accord with scriptural values to be so effective in reaching the goal of bearing Divine offspring.
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Jee, Sang-Hoon. "An Overview of Karl Barth's Theology: Focused on the Doctrines of God, Jesus Christ, and the Holy Spirit". Abstract Proceedings International Scholars Conference 7, nr 1 (11.03.2020): 2164–75. http://dx.doi.org/10.35974/isc.v7i1.1098.
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ABSTRACT
The purpose of this study is to have an overview of the theology of Karl Barth who is considered as one of the most influential theologians in contemporary Christian world. This study is of worthy in order to have an accurate grasp of the trend of modern Chriatian theology. After a brief survey of his life and works, this study provides an overview of Barth’s theology focusing on three major areas of his theology: the doctrines of God, Jesus Christ, and the Holy Spirit. Barth’s emphasis upon the transcendence of God, the centrality of Jesus Christ in Christian theology, and the importance of the Holy Spirit in the Trinity should not be ignored for better understanding of the modern Christian theology. In a word, Barth’s theology has continuity of, and, at the same time, discontinuity from liberal theology.
Keywords: Karl Barth, morder Christian theology, transcendence of God, centraliy of Jesus Christ, importance of the Holy Spirit, neo-orthodoxy, liberal theology
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Bowman, Matthew. "Sin, Spirituality, and Primitivism: The Theologies of the American Social Gospel, 1885–1917". Religion and American Culture: A Journal of Interpretation 17, nr 1 (2007): 95–126. http://dx.doi.org/10.1525/rac.2007.17.1.95.
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AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a theological obligation tied to evangelical conversion and a repudiation of social sin, a crime as offensive to God as murder or theft. The social gospelers modeled the ideal Christian society upon that of the biblical patriarchs, one in which no distinction between the secular and sacred existed and sanctification guided the Christian's actions in the economy as well as in personal morality. That society, that postmillennial Zion, would come again when all humanity experienced a spiritual conversion and were truly born again as Christians—a transformation not limited to individual salvation but which brought with it a new understanding of the nature of Christian life.
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Clough, David L. "Consuming Animal Creatures: The Christian Ethics of Eating Animals". Studies in Christian Ethics 30, nr 1 (20.10.2016): 30–44. http://dx.doi.org/10.1177/0953946816674147.
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This article argues that Christians have strong faith-based reasons to avoid consuming animal products derived from animals that have not been allowed to flourish as fellow creatures of God, and that Christians should avoid participating in systems that disallow such flourishing. It considers and refutes objections to addressing this as an issue of Christian ethics, before drawing on a developed theological understanding of animal life in order to argue that the flourishing of fellow animal creatures is of ethical concern for Christians. Since the vast majority of animal products currently available for purchase are derived from farmed animals reared in modern intensive modes that fail to allow for their flourishing, and this practice is harmful for humans and the environment as well as farmed animals, the article argues that Christians should avoid consuming these products.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa". Ruch Biblijny i Liturgiczny 63, nr 2 (30.06.2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Bracken S.J., Jospeh. "Is The God-World Relationship Based on Unilateral or Reciprocal Causation?" European Journal for Philosophy of Religion 10, nr 4 (13.12.2018): 119–39. http://dx.doi.org/10.24204/ejpr.v10i4.2621.
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In this article, I set forth my understanding of reciprocal causality between God and finite entities in three stages, beginning with Aristotle’s analysis of change in this world. Afterwards, I examine the way in which Aquinas used the causal scheme of Aristotle in his Christian understanding of the God-world relationship. Finally, I indicate how both Aristotle’s philosophy and Aquinas’s approach to the God-world relationship should be rethought so as to be more in line with contemporary scientific understanding of the evolution of life from non-life and the emergence of progressively higher-order life-systems out of lower-order life-systems within creation.
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CLARK, STEPHEN R. L. "Late pagan alternatives: Plotinus and the Christian gospel". Religious Studies 52, nr 4 (27.07.2016): 545–60. http://dx.doi.org/10.1017/s0034412516000184.
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AbstractPhilosophical pagans in late antiquity charged Christians with believing ‘without evidence’, but were themselves accused of arbitrariness in their initial choice of philosophical school. Stoics and Platonists in particular adopted a form of cosmic religion that Christians criticized on rationalistic as well as sectarian grounds. The other charge levelled against Christians was that they had abandoned ancestral creeds in arrogant disregard of an earlier consensus, and of the world as pagans themselves conceived it. A clearer understanding of the dispute can be gained from a comparison of Heracles and Christ as divinized ‘sons of God’. The hope on both sides was that we might become, or somehow join with, God. Both sought an escape from the image of a pointless, heartless universe – an image that even moderns find difficult to accept and live by. The notion that pagans and Christians had of God, and of the divine life we might hope to share, was almost identical – up to the point, at least, where both philosophical and common pagans conceived God as Pheidias had depicted him (the crowned Master), and Christians rather as the Crucified, ‘risen against the world’.
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Johnson, Eric L. "Christ, the Lord of Psychology". Journal of Psychology and Theology 25, nr 1 (marzec 1997): 11–27. http://dx.doi.org/10.1177/009164719702500102.
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The lordship of Christ over all of a Christian's life is an assumption basic to Christianity. The acknowledgement of his lordship in psychology is especially problematic today because of the pervasive naturalism and neo-positivism of modern psychology. Nevertheless, an understanding of the kingdom concept in Scripture suggests that Christians are inevitably called to work towards the expression of Christ's lordship in psychology. This occurs as the Christian pursues psychological knowledge and practice before God, aware that all true truth about human nature is an expression of God's mind, that sin and finitude limit one's ability to grasp the truth, that the Scriptures are needed to properly interpret human nature, and that kingdom activity involves a faithful response to Christ's lordship in one's work with others and one's knowing of human nature.
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Need, Stephen W. "Language, Metaphor, and Chalcedon: A Case of Theological Double Vision". Harvard Theological Review 88, nr 2 (kwiecień 1995): 237–55. http://dx.doi.org/10.1017/s0017816000030327.
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The question of how human language functions in relation to God constitutes one of the most difficult problems in Christian theology. I contend that Christian notions of language about God should be constructed in light of christology, since both are concerned with the relationship between the human and the divine. Northrop Frye, drawing on the poetry and thought of William Blake, speaks of the importance of “the double vision of a spiritual and a physical world simultaneously present” in understanding how religious language works. This fundamental quality of double vision or tension characterizes the relationship between the human and the divine both in language about God and in christology. In this article I shall examine several aspects of the relationship between the human and the divine: first, the basic problem of theological language as discussed by George Lindbeck; second, the notion of theological language as metaphorical, as discussed by Sallie McFague; and third, christology as found in the Chalcedonian definition of Christian faith. I shall conclude that it is appropriate to construct notions of language about God in light of Chalcedonian christology.
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Pietropaoli, Matthew. "A Fruitful Crisis of Belief". Proceedings of the American Catholic Philosophical Association 91 (2017): 115–26. http://dx.doi.org/10.5840/acpaproc201991288.
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The philosopher Hans Jonas penned several essays illustrating how modern thought represents a revolutionary overturning of previously held religious beliefs. The new paradigms of thought toppled prior worldviews of Christianity. Thus, modernity represents a crisis for religious belief. Yet, Jonas contends that modern thought may paradoxically provide the occasion for a deeper encounter with God. This paper will examine Jonas’s discussions on both the challenge and opportunity which modern thought presents to Christianity. First, I will address Jonas’s understanding of how modern science transformed the Christian, God-centered view of the universe, showing, instead, a world following from impersonal laws. Second, I look briefly at Jonas’s understanding of how Rudolph Bultmann responded to this crisis by attempting to “de-mythologize” belief. Third, I will show how Jonas argues that the challenge of modern science to Christian cosmology allows the believer the opportunity for a closer connection to God, moving beyond beliefs and into relationship.
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Mitchell, Joshua. "Protestant Thought and Republican Spirit: How Luther Enchanted the World". American Political Science Review 86, nr 3 (wrzesień 1992): 688–95. http://dx.doi.org/10.2307/1964131.
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Arguments about the emergence of modern political theory often claim that Protestantism's significance was that it evacuated the political world, that a more properly political ethic took its place, a “disenchanted” one. I shall consider Luther's understanding of biblical history, thoughts on the Christian prince, and view of the “bonds of union” between Christians in order to understand the relationship between the political and spiritual realms. I suggest that even though Luther argues for the separation of the two realms, his political realm is by no means disenchanted. His politics can only be understood in light of his claims about the purview of God the Father and God the Son. “Political vacuum theories,” I suggest, misconstrue the relationship between politics and religion in Protestant thought.
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Jung, Deok Hee. "Conflicting Worldviews in Acts". Expository Times 132, nr 2 (3.03.2020): 53–62. http://dx.doi.org/10.1177/0014524620908790.
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This article examines the conceptual encounter of coexisting worldviews in the lands around the Mediterranean through the concept of the oikoumene, ‘the inhabited world’. Different cultures, such as the Roman and the Jewish, adopted the term, but distinctively adapted it around their own understanding. The result was a tension for early Christians between two parallel worldviews. The biblical authors considered it significant to elucidate the genuine Lord of the oikoumene, who was thus its centre. Luke employs the oikoumene in Luke-Acts and provides his own worldview, particularly, in Acts 17. Here he intends to suggest that the Roman oikoumene is to be gradually supplanted by the Christian oikoumene (17:6). At the same time, Luke claims that the Acts’ narrative portrays the inhabited world where the early Christians lived as restored into the authentic world created and ruled by God through Jesus (17:31). Similarly, the inhabited world represented in Acts is the world that God designed all nations (God’s offspring) to inhabit, and God has allotted the boundaries of the nations where the people are to dwell.
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Quigley, Shannon. "Father and God (the Father) in Wiesel’s Night as Response to the Holocaust". Humanities 10, nr 1 (22.03.2021): 57. http://dx.doi.org/10.3390/h10010057.
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The proposed paper will begin by looking at the father–son relationship in Elie Wiesel’s Night. I will then briefly note the father–child relationship between God and Israel in the prophets of the Hebrew Bible. I will link the two challenges evident in Wiesel’s Night and in his continuing thought after the Shoah—the loss of family and the loss of God, his faith and/or his understanding of God—and note how these affect one another. After further assessing Wiesel’s father imagery in Night, I will note how Wiesel’s story, eventually making its way into the current version of Night, played a critical role in affecting the thought of Christian leaders and post-Holocaust Jewish–Christian reconciliation efforts.