Artykuły w czasopismach na temat „Theology”
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1
Barentsen, Jack. "Inbedding van theologische opleidingen in kerk en maatschappij". Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 48, nr 1 (1.01.2021): 25–31. http://dx.doi.org/10.54195/h.11700.
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Sinds de publicatie van Practical Theology: An Introduction van Richard Osmer in 2008 beleeft het genre van inleidingen praktische theologie een ware hausse. Toen Collaborative Practical Theology van Henk de Roest verscheen, liep ik dan ook niet direct over van enthousiasme, behalve dan dat een collega praktisch-theoloog van Nederlandse bodem dit had gepubliceerd, en nog wel bij Brill in de goede serie Theology in Practice. Echter, De Roest slaagt er overtuigend in een nieuwe weg te wijzen voor wat hij ‘een ernstige tekortkoming’ in de uitoefening van praktische theologie noemt, namelijk ‘om academische praktisch-theologen, professionele praktijkbeoefenaars, alledaagse gelovigen, adviseurs en studenten bij onderzoek te betrekken’ (blz. 129, mijn vertaling). Ik wil graag een reactie geven op wat dit boek kan betekenen voor opleidingen theologie.
2
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. "
3
Smit, Peter-Ben. "John Milbank, Theology & Social Theory". NTT Journal for Theology and the Study of Religion 67, nr 4 (18.11.2013): 308–14. http://dx.doi.org/10.5117/ntt2013.67.308.smit.
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In 1990 publiceerde John Milbank zijn manifesto Theology & Social Theory waarin hij een aantal fundamentele theologische overwegingen presenteert. Het is gericht aan aan theologen en sociale wetenschappers. In zijn boek probeert hij sociale theorievorming vanuit het perspectief van christelijke theologie te interpreteren (en te relativeren) om zo christelijke theologie te herpositioneren in relatie tot andere wetenschappelijke disciplines. Milbank stelt de these op dat sociale theorie eigenlijk theologie is en dat theologie zelf al een sociale theorie te bieden heeft. Uitgaande van deze stelling beargumenteert hij dat de theologie een sociale theorie biedt, waarin een ontologie van de vrede van centraal belang is. Deze bijdrage behandelt de kern van Milbanks vertoog en laat zien hoe het theologen van verschillende disciplines heeft uitgedaagd en nog steeds uitdaagt.
4
Gregersen, Niels Henrik. "Samtidsteologiens fokus og horisont". Dansk Teologisk Tidsskrift 74, nr 2 (16.06.2011): 167–72. http://dx.doi.org/10.7146/dtt.v74i2.106382.
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In this response to Asle Eikrem’s discussion of my program for “Systematic Theology as Contemporary Theology” (DTT 2008, 290-310), I lay out my principled reasons for maintaining the distinction between Theology1, 2 and 3. While I find Eikrem’s proposals concerning the relation between the semantics and the pragmatics in Theology1 revealing, I argue that systematic theology should not be understood as a purely theoretical metaphysics.
5
Magezi, Vhumani. "Practical Theology in Africa: Situation, Approaches, Framework and Agenda Proposition". International Journal of Practical Theology 23, nr 1 (28.02.2019): 115–35. http://dx.doi.org/10.1515/ijpt-2018-0061.
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Abstract Practical Theology’s situation in Sub-Saharan Africa is not well documented except in South Africa, despite a strong theological focus on practical ministry across the continent and considerable discussion of African contextual theologies, including African theology, Black theology, reconstruction theology and women’s theology. The article sketches the context by highlighting the gaps in the discussion of Practical Theology. It discusses embedded Practical Theological practices within contextual theologies and surveys Practical Theology’s focus and aspirations across Africa, highlighting practices in Anglophone Africa, Francophone Africa and Lusophone Africa. Finally, it deduces a framework for Practical Theology in Africa and identifies the challenges and tasks that should be put on the agenda of Practical Theology.
6
Kim, Myung Yong. "Ohn Theology (Holistic Theology)". Evangelische Theologie 75, nr 5 (1.10.2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.
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AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of God that saves society and history. Minjung Theology, which appeared in the mid-1970, was a theology that fought for justice and democracy. It finally drove out dictatorship and left a major historical achievement of establishing democracy in Korea. A considerable number of Minjung theologians were actively involved in the center of the politics during President Daejung Kim’s administration. However, lacking the doctrines of trinity and atonement and teaching self-salvation, it failed to take root in Korean Churches. Ohn Theology derives from 130 years of Korean theology: it merged out of Park’s soul- and church-centered theology, Cho’s theology of life, and the Korean Minjung Theology’s historical responsible theology, and it blossomed at what is currently Presbyterian University and Theological Seminary. It was based on Luther and on Calvin's Reformed theology and strongly influenced by European theologians like Karl Barth and Jürgen Moltmann as well as the prominent Korean theologian, JongSung Rhee.
7
Pickering, David. "New directions in natural theology". Theology 124, nr 5 (wrzesień 2021): 349–57. http://dx.doi.org/10.1177/0040571x211043173.
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This article contrasts natural theology’s vicissitudes in recent centuries with its more promising prospects in contemporary philosophy and theology. It interrogates certain genres of theology regarding their relation to natural theology, focusing on feminist theology, eco-theology, apologetics and the theology of natural law. It concludes with a reflection on the aspects of natural theology that are particularly prominent at present, and asks if the degree of revival currently enjoyed by natural theology may even be the precursor of a greater role in the academy.
8
Eber, Jochen. "Schrift und Geist. Beiträge zur Wirkung des Wortes Gottes im Leben der Gemeinde Eberhard Hahn, hrsg. von Wolfgang Becker". European Journal of Theology 30, nr 1 (1.03.2021): 229–32. http://dx.doi.org/10.5117/ejt2021.1.023.eber.
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Zusammenfassung Der schwäbische Theologe Eberhard Hahn ist als Dozent am Albrecht-Bengel-Haus in Tübingen und als Professor für Systematische Theologie in Erlangen bekannt. In der Aufsatzsammlung aus Anlass seines 65. Geburtstags sind Beiträge vereinigt, in denen sich Hahn mit grundlegenden Themen evangelischer Theologie beschäftigt: Heilige Schrift, Heiliger Geist und Kirche. Die gut verständlich verfassten Beiträge eignen sich besonders für Studierende der Theologie, die einen eigenständigen, biblisch-theologisch begründeten Standpunkt gewinnen wollen. Summary The Swabian theologian Eberhard Hahn is known as a lecturer at the Albrecht-Bengel-Haus in Tübingen and as a professor of systematic theology in Erlangen. This collection of essays on the occasion of his 65th birthday brings together contributions in which Hahn deals with fundamental topics of evangelical theology: Holy Scripture, the Holy Spirit and the Church. The accessible contributions are particularly suitable for students of theology who want to achieve an independent, biblical-theologically reasoned point of view. Résumé Le théologien souabe Eberhard Hahn est connu comme enseignant à l’Albrecht-Bengel-Haus de Tübingen et professeur de théologie systématique à Erlangen. Ce recueil d’essais publié à l’occasion de son soixante-cinquième anniversaire réunit des articles dans lesquels Hahn aborde des thèmes essentiels de la théologie évangélique: l’Écriture sainte, le Saint-Esprit et l’Église. Ces contributions accessibles conviendront en particulier aux étudiants en théologie qui souhaitent se forger un point de vue indépendant, élaboré sur le fondement d’une théologie biblique.
9
Silber, Stefan. "Latin American Liberation Theology as a Transforming Political Theology". Interreligious Studies and Intercultural Theology 2, nr 2 (9.10.2018): 177–92. http://dx.doi.org/10.1558/37328.
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Latin American Liberation Theology is a transforming theology in two senses: It is able to transform reality, as it has shown in these past decades, and it is transforming itself. This article shows how both types of meaning interweave. The transformations of Liberation Theology enable it to continuously adapt itself to new challenges in history. At present, this global theological movement is diversifying, or even fragmenting, in order to propose creative and effective solutions to different problems. Specifically, the Option for the Poor, which is at Liberation Theology’s core, currently presents profound challenges to European and Western theologies.
10
o, o. "Rethinking Gender, Reimagining Healing in Minjung Theology: An Indonesian Feminist Theological Rupture". Korean Society of Minjung theology 40 (31.12.2023): 27–49. http://dx.doi.org/10.58302/madang.2023..40.27.
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This article rethinks gender and its impact on a reimagination of healing in Minjung theology. I argue that rethinking gender in Minjung theology by reconnecting its three features of collectivity, art, and event from a feminist trauma perspective ruptures the dominant masculine, heterosexual, and liberation grammar in Minjung theology and creates a new imagination of Minjung theology as a discourse of healing.
I call this oscillation between rethinking gender and reimagining healing a feminist theological rupture embedded in a grammar of trauma and resilience. This grammar is a theological addition to Minjung theology’s core emphasis on resistance and liberation. I intend to extend and complexify Minjung theology’s masculine and heterosexual grammar and make it more accessible to feminist, queer, and broader contemporary theological praxes for healing.
Methodologically, I use a self-reflexive approach by weaving the feminist and queer voices of South Korea and Indonesia with my own voice as rupturing voices to examine the complex tapestry and relevance of Minjung theology. As a result, this article unveils the plausibility of Minjung theology as a grammar of healing that resonates with the rich and complex stories of trauma, witnessing, healing, and liberation in Asia.
11
CARSON, D. A. "Current Issues in Biblical Theology: A New Testament Perspective". Bulletin for Biblical Research 5, nr 1 (1.01.1995): 17–41. http://dx.doi.org/10.2307/26422125.
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Abstract Biblical theology can be defined in a number of ways, corresponding in large measure with the diversity of ways in which the practice of biblical theology has developed since the expression was coined almost four centuries ago. In the taxonomy of definitions, the most useful entries are those that stress the distinctiveness of individual biblical corpora, while pressing towards a "gesamtbiblische Theologie." The conditions necessary for preparing such biblical theology are here articulated, and contemporary challenges to biblical theology are briefly classified and probed.
12
CARSON, D. A. "Current Issues in Biblical Theology: A New Testament Perspective". Bulletin for Biblical Research 5, nr 1 (1.01.1995): 17–41. http://dx.doi.org/10.5325/bullbiblrese.5.1.0017.
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Abstract Biblical theology can be defined in a number of ways, corresponding in large measure with the diversity of ways in which the practice of biblical theology has developed since the expression was coined almost four centuries ago. In the taxonomy of definitions, the most useful entries are those that stress the distinctiveness of individual biblical corpora, while pressing towards a "gesamtbiblische Theologie." The conditions necessary for preparing such biblical theology are here articulated, and contemporary challenges to biblical theology are briefly classified and probed.
13
Levine, Daniel H. "Assessing the Impacts of Liberation Theology in Latin America". Review of Politics 50, nr 2 (1988): 241–63. http://dx.doi.org/10.1017/s0034670500015667.
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This article examines the nature and impact of liberation theology in Latin America and considers prospects for the future. Liberation theology's fundamental ideas are explored, and the reasons for its emergence and appeal are considered in detail. As a system of ideas, liberation theology first appears during a period of great social change, ecclesiological debate, and political upheaval. The convergence of these elements helps explain the theology's appeal within the churches, makes sense of its characteristically activist identification with the poor, and helps account for the popular appeal of the new organizational structures it has inspired. These convergences also suggest possible constraints and the long-term political impact of this theology. Throughout the article I argue that analysis of impacts must go beyond the ideas of liberation theology to ask how and why such ideas are received and acted upon in concrete settings.
14
Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, nr 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.
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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.
15
Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, nr 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.
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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at her disposal. The response of many liberation theologians has been to change some of liberation theology's precepts.
16
Weidner, Daniel. "Kants Säkularisierung der Philosophie, die politische Theologie der bürgerlichen Gesellschaft und die Kritik der Bibel". Zeitschrift für Religions- und Geistesgeschichte 59, nr 2 (2007): 97–120. http://dx.doi.org/10.1163/157007307780384622.
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AbstractKant's relation to religion and theology is complex since he tries both to delimit theology's influence and to inherit its discursive power. The essay explores the different critical strategies and rhetorical means that Kant uses to deal with theology: theological analogies and metaphors in his systematic thought, a new kind of ,philosophy of religion,' a political theology of civil society, and finally a specific way of reading the Bible.
17
Woznicki, Christopher. "T.F. Torrance’s Theology of Mission and Analytic Theology’s Contribution to Missiology". Journal of Reformed Theology 17, nr 3-4 (18.12.2023): 341–60. http://dx.doi.org/10.1163/15697312-bja10039.
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Abstract This article demonstrates analytic theology’s contribution to missiology by turning to T.F. Torrance’s theology of mission as a test case. Upon examining Torrance’s missiological contribution, it becomes apparent that his notion of the end of mission—the personalization of humanity—is conceptually fuzzy. I demonstrate how analytic theology can clarify, and further develop, this aspect of Torrance’s missiology, and thus conclude that if analytic theology can help to bring clarity to the missiological proposals of one missional theologian, then perhaps analytic theology might lay claim to the possibility of playing a greater role within the discipline of missiology.
18
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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Fredericks, James L. "A Universal Religious Experience? Comparative Theology as an Alternative to a Theology of Religions". Horizons 22, nr 1 (1995): 67–87. http://dx.doi.org/10.1017/s0360966900028942.
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AbstractThis article examines Liberal Theology's claim regarding a universal religious experience and George Lindbeck's rejection of this claim. Since a universal religious experience is frequently put forth as the basis for the transcendental unity of religions, the theological debate regarding such an experience is very pertinent to the current discussion of religious diversity. The author argues that neither Liberal Theology's appeal to religious experience nor Lindbeck's rejection of this appeal is helpful. In lieu of a comprehensive theology of non-Christian religions based on an appeal to a universal religious experience, the author proposes a comparative theology as the best candidate for dealing responsibly and creatively with the plurality of religions.
20
Quartier, Thomas. "Liturgische Theologie als Praxisreflexion. Qualitative Forschung unter Benediktineroblaten". Yearbook for Ritual and Liturgical Studies 36 (31.12.2020): 115–37. http://dx.doi.org/10.21827/yrls.36.115-137.
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The relation between liturgical practice and theological reflection is by no means self-evident, especially in a secularized society. How can academic theology be rooted in liturgical life, and how can liturgical involvement play a vital role in the task of theology to reflect on liturgical tradition and practice? Liturgical theology is an attempt to bridge that gap between practice and reflection. The voice of practitioners as part of theological discourse is an important ingredient for this hermeneutical dialogue. Monastic life offers a space where liturgical and theological life can meet, especially in Benedictine abbeys. There, liturgical experience (theologia prima) is directly linked to theological reflection (theologia secunda), which leads to critical impulses for both, liturgy and theology, inside and outside abbey walls. Today, monastic communities are shrinking, but there is a growing interest in liturgical life among affiliated members of abbeys: the number of Benedictine oblates are growing. What is their view on liturgical experience, reflection and criticism? In this article, I present findings from a qualitative survey among fifty-three Dutch Benedictine oblates. Their answers are analyzed by coding procedures and interpreted theologically. They form an example of liturgical theology as practice-reflection.
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Tétaz, Jean-Marc, i Martin Leiner. "Für eine neue hermeneutische Theologie". Evangelische Theologie 81, nr 3 (1.06.2021): 166–91. http://dx.doi.org/10.14315/evth-2021-810304.
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Abstract Article and theses basically describe the program of a New Hermeneutical Theology. The article explains how the New Hermeneutical Theology relates to the classical Hermeneutical Theology of Ernst Fuchs, Gerhard Ebeling and Eberhard Jüngel, and to actual theological programs in Germany, such as Ingolf Dalferth, Christian Danz, and Folkart Wittekind. New Hermeneutical Theology‘s main systematic proposition is to work on the ground of linguistic and philosophical understandings of language and to consider language as a level where a fruitful dialogue between theology, Humanities and Social Sciences can take place. Paul Ricoeur is a main source of inspiration for the New Hermeneutical Theology. Already since the 1960ies, Ricoeur elaborated a hermeneutic grounded in a theory of language. This led to critical and constructive discussions with Hermeneutical Theologians. The theses show some of the systematical coherences of the New Hermeneutical Theology and its impact on different areas of Dogmatic and Ethics.
22
Manalu, Parluhutan. "Memahami Theologia dalam Surat Titus". SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, nr 1 (25.06.2019): 39–59. http://dx.doi.org/10.47166/sot.v2i1.7.
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The epistle of the apostle Paul to Titus was grouped in a letter of the pastorate. This letter is very short, consisting of 46 verses which formed 3 chapters. This is what makes many theologians less interested in discussing it. But if it is explored deeper, they will give some theologies within. This article purposed to show the theology in the Letter of Titus.
Abstrak: Surat kiriman rasul Paulus kepada Titus dikelompokkan dalam surat pengembalaan. Surat ini sangat pendek, terdiri dari 46 ayat yang membentuk 3 pasal. Inilah yang membuat banyak theolog kurang memberi minat untuk membahasnya. Namun jika diselami lebih dalam lagi, maka dapat dilihat beberapa theologia yang terkandung. Artikel ini bertujuan untuk menunjukkan theologia yang terdapat dalam Surat Titus.
23
Sanders, Theresa. "Remarking the Silence: Prayer after the Death of God". Horizons 25, nr 2 (1998): 203–16. http://dx.doi.org/10.1017/s0360966900031157.
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AbstractThe critique of ontotheology undertaken by Heidegger and expended by Derrida calls into question not only the meaning but the possibility of God-language. In response, thinkers such as Kevin Hart have attempted to map out an area of non-metaphysical theology that draws on the resources of negative theology. Hart's work, The Trepass of the Sign, however, contains three significant ambiguities. First, he defines negative theology as a denial that God can be described using predicates, but in his text negative theology has a quasi-positive (rather than merely negative) role. Second, Hart contends that negative theology precedes positive theology, but in fact it seems to depend upon a prior affirmation of God. Third, Hart offers no rationale for negative theologians' use of the word “God.” Derrida writes that the only way out of negative theology's referential vacuity is prayer: which, he continues, mires that theology in metaphysics. However, if prayer is understood as agape rather than knowledge or supplication, a way through Hart's ambiguities might be found.
24
Anderwald, Andrzej. "interdisciplinary profile of theology—fashion or necessity?" Philosophical Problems in Science (Zagadnienia Filozoficzne w Nauce), nr 75 (31.12.2023): 259–67. http://dx.doi.org/10.59203/zfn.75.684.
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This review pertains to the book Evolutionary Theology (Teologia ewolucyjna) written by Wojciech P. Grygiel and Damian Wąsek. The book presents a distinct and modern viewpoint on theology by offering a comprehensive analysis of the characteristics of theological language and utilizing it to reevaluate certain theological beliefs, such as the concept of original sin, within the framework of the ever-changing understanding of the Universe. This approach contributes significantly to the restoration of theology’s credibility in modern culture by bridging the gap between science and theology.
25
Eglinton, James. "Vox Theologiae". International Journal of Public Theology 9, nr 1 (3.02.2015): 5–28. http://dx.doi.org/10.1163/15697320-12341377.
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This article explores the sense in which Christian theology should speak in a manner befitting its nature and content: namely, with humility and boldness in equipoise. The article uses the term vox theologiae (the voice of theology) to do so. The article builds on the works of Herman Bavinck and Karl Barth and various earlier theological approaches to virtue and aesthetics, in order to understand the particulars of theology’s voice. As such, the article attempts to explain why theology gears its practitioner towards a form of public speech rooted in simultaneous daringness and modesty; in so doing, it enters public theology with a particular focus on the place of dogmatics (as a distinct theological discipline) in the public realm.
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Armstrong, Amaryah Shaye. "Losing Salvation". Critical Times 6, nr 2 (1.08.2023): 324–44. http://dx.doi.org/10.1215/26410478-10437087.
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Abstract This essay argues that critiques of redemption in contemporary black theory necessitate a rethinking of black theology in terms of loss so as to upend the political theological order of redemption and damnation that justifies antiblack governance of thought and existence. Through an immanent reading of political theology's appearance in ostensibly secular black feminist thought, the article shows how these wayward metabolizations of black theology's internal and external contradictions—specifically, those that illuminate a fundamental crisis of meaning at its heart—reveal black theology's abjection and alienation from its own stated desires for redemption. The article argues that this debasement of black theology opens onto its significance for black thought. As a form of black thought, black theology and its ongoing crisis of meaning crystallize the political theological crisis of illegitimacy and alienation generated by the failed announcement of redemption in racial slavery's wake. Through a reading of Saidiya Hartman and Christina Sharpe's work, the article shows how a wayward form of black theology is immanent in the ostensibly secular work of these and other radical black theorists. Taking their critiques of the redemptive theology that undergirds antiblackness as instructive, the article argues that a wayward, rather than confessional, form of black theology is already operative in realms of black studies that might be called nontheological. Recasting black political and theological desire for the coherence of redemption as a failure, the article proposes a loss of salvation and heretical appropriation of Christian theological materials as a demand for black thought. By critically reoccupying the sense of damnation that marks blackness, radical black reproductions of theological knowledge can insist on a disinherited procedure of thought—a rebellious gnosis in blackness—that disfigures the romance of redemption.
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Savinov, Rodion V. "Reconstruction of argumentation about the possibility of natural theology in confessional polemics at the turn of the 16th and 17th centuries". Issues of Theology 3, nr 1 (2021): 58–85. http://dx.doi.org/10.21638/spbu28.2021.104.
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This article describes the problem of the possibility of natural theology, as it was understood in the discussion between Catholics and Protestants at the turn of the 16th and 17th centuries. The topic is relevant because on the one hand, the category theologia naturalis by this time accumulated a lot of theological and philosophical values, and it is for some traditions a system-forming category that identifies the relation of certain concepts of early modern science. On the other hand, it formed a point around which arguments for and against fundamental decisions were built in the field of ontology, epistemology, anthropology, etc. Thus, the problem of natural theology, its possibilities, composition, and connection with the theology of Revelation (theologia revelata) is a fundamental factor in the development of confessional thought in the early modern period. In studying this problem, emphasis is placed on the ways to conceptualize the idea of natural theology, since this factor determined some strategy of argumentation, that a thinker chooses, justifying a positive or negative assessment of the significance of this problem. A special attribute of the approach is the consideration of how the problem of the possibility of natural theology was understood within the agenda of a specific strategy of theological and philosophical argumentation (in particular, in William Ames’ theological works). The approach allowed us to reveal an authentic understanding of the scope and structure of the problem of the possibility of natural theology, characteristic of authors at the turn of the 16th and 17th centuries, as well as to describe ways to systematize various arguments into a single strategy for positive or negative evaluation of the phenomenon of natural theology.
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Green, Chris. "The Crucified God and the Groaning Spirit: Toward a Pentecostal Theologia Crucis in Conversation with Jürgen Moltmann". Journal of Pentecostal Theology 19, nr 1 (2010): 127–42. http://dx.doi.org/10.1163/174552510x489946.
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AbstractThis study of Moltmann's theology of the cross explores its significance for Pentecostal thought and practice. It is argued here that Moltmann's theologia crucis, and the pneumatological and ecclesiological implications derived from it, promises to help Pentecostals provide a muchneeded account of suffering grounded in a genuinely Pentecostal theology of the cross.
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Göcke, Benedikt Paul. "A Scientific Theology? A Programmatic Account of the Problems and Prospects for Confessional and Scientific Theology". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 1, nr 1 (19.07.2017): 53–77. http://dx.doi.org/10.14428/thl.v1i1.83.
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There are at least three kinds of arguments against the possibility of scientific and confessional theology: The first kind of argument tries to show that there is no universe of discourse that theology could investigate as a scientific discipline. The second kind of argument is not directed against the existence of theology’s putative universe of discourse. Instead, this kind of argument tries to show that even if there is a universe of discourse theology could investigate, it fails to do so by using scientific methods. The third kind of argument tries to show that even if theology has a universe of discourse and deploys scientific methods, it is still not a scientific discipline because it conflicts with the historical and natural sciences that are supposed to be more reliable than theology. In what follows, I clarify the importance of the scientificness of confessional theology for the plausibility of religious worldviews. I analyse the arguments put forward against the possibility of scientific and confessional theology. I indicate systematic weaknesses in the arguments that the theologian should use to show that they do not stand up to scrutiny and suggest a programmatic list of tasks the theologian has to engage in to demonstrate that scientific and confessional theology is indeed possible, if not already at hand
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Geréby, György. "Theology of Carl Schmitt". Politeja 18, nr 3(72) (5.06.2021): 21–49. http://dx.doi.org/10.12797/politeja.18.2021.72.02.
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The paper addresses the theology of Carl Schmitt. Schmitt often stresses his ‘natural born Catholicism.’ At the same time he also claims repeatedly not to be a theologian in the professional sense. On the other hand, his main ideas like the concept of the political (Der Begriff des Politischen), the public character of the church (Römischer Katholizimus und politische Form), and finally, his Politische Theologie II in reaction to Erik Peterson’s refutation of Politische Theologie I show that Schmitt’s ideas imply deep and problematic theological positions. The role of the katechon, or the Grand Inquisitor and his criticism of Peterson’s patristic arguments, especially the rejection of the anti-Arian reasoning of Gregory Nazianzen show a markedly unorthodox theological stance reminiscent of Charles Maurras’ political Catholicism. Schmitt’s transcends patristic orthodoxy in order to apply his historically conditioned 19th-century theology to sacralizing his idea of the political.
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Gill, Robin. "Whose Theology? Which Theology?" Political Theology 5, nr 1 (10.02.2004): 55–59. http://dx.doi.org/10.1558/poth.2004.5.1.55.
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Welker, Michael. "What makes theology theology?" Theology Today 72, nr 2 (19.06.2015): 160–69. http://dx.doi.org/10.1177/0040573615581549.
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Adiprasetya, Joas. "God in the Crucified People". Journal of Reformed Theology 12, nr 3 (17.10.2018): 284–95. http://dx.doi.org/10.1163/15697312-01203002.
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Abstract This article examines Martin Luther’s theology of the cross (theologia crucis) and its implications for the Asian struggle for humanity. It is argued that, although Luther’s influence on many Asian theologians is significant, his inconsistent position with regard to sociopolitical issues requires Asian theologians to reinterpret their own theologies of the cross beyond Luther’s initial position. Moreover, the article explores Kosuke Koyama’s appropriation of Luther’s theologia crucis in the Asian context by imaginatively constructing his own theology of the cross that critically addresses Asian sociopolitical realities.
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Dickinson, Colby. "Continental Philosophy and Theology". Brill Research Perspectives in Theology 2, nr 1 (25.04.2018): 1–105. http://dx.doi.org/10.1163/24683493-12340003.
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AbstractContinental philosophy underwent a ‘return to religion’ or a ‘theological turn’ in the late 20th Century. And yet any conversation between continental philosophy and theology must begin by addressing the perceived distance between them: that one is concerned with destroying all normative, metaphysical order (continental philosophy’s task) and the other with preserving religious identity and community in the face of an increasingly secular society (theology’s task). Colby Dickinson argues inContinental Philosophy and Theologyrather that perhaps such a tension is constitutive of the nature of order, thinking and representation which typically take dualistic forms and which might be rethought, though not necessarily abolished. Such a shift in perspective even allows one to contemplate this distance as not opting for one side over the other or by striking a middle ground, but as calling for a nondualistic theology that measures the complexity and inherently comparative nature of theological inquiry in order to realign theology’s relationship to continental philosophy entirely.
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Siringoringo, V. Mangandar. "Teologi di Asia dari Perspektif Perjanjian Lama". SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 2, nr 2 (28.01.2020): 96–108. http://dx.doi.org/10.47166/sot.v2i2.10.
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When Theology in Asia being compared to theology in the West is very different. Asia referred to here is India, Japan and Korea. Basically, in these three nations theology was built from the life experiences of the people, albeit differently from each nation. Basically, these three nations have a society that lives in agony controlled by people in power. In India, it is controlled by a higher caste; in Japan dominated by Buddhism; in Korea by the ruling class. Based on the experiences experienced by the people of these three nations, the Church struggled to free them from the suffering they experienced.
Abstrak: Theologi di Asia jika dibandingkan dengan theologi di Barat sangat berbeda. Asia dimaksud di sini adalah India, Jepang dan Korea. Secara pokok pada ketiga bangsa ini theologi dibangun dari pengalaman hidup masyarakat, walaupun secara berbeda-beda dari setiap bangsa. Pada dasarnya ketiga bangsa ini mempunyai masyarakat yang hidup dalam penderitaan yang dikuasai oleh orang-orang yang berkuasa. Di India, dikuasai oleh kasta yang lebih tinggi; di Jepang dikuasai oleh agama Buddhis; di Korea oleh kelas yang berkuasa. Berdasarkan pengalaman yang dialami oleh masyarakat dari ketiga bangsa ini, maka Gereja bergumul untuk membebaskan mereka dari penderitaan yang mereka alami.
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Bretzke, James T. "Cracking the Code: Minjung Theology as an Expression of the Holy Spirit in Korea". Pacifica: Australasian Theological Studies 10, nr 3 (październik 1997): 319–30. http://dx.doi.org/10.1177/1030570x9701000306.
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Minjung theology's development in Korea, as an indigenous theology of liberation, is a genuine response to the Holy Spirit in Asia's fastest growing Christian population, though not without its problematic elements and critics. This article reflects on the inculturation of minjung theology in terms of a five-stage framework suggested by the Pentecost account in Acts 2:1–42.
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Sexton, Jason S. "Missional Theology’s Missing Ingredient". Mission Studies 32, nr 3 (15.10.2015): 384–97. http://dx.doi.org/10.1163/15733831-12341416.
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Features of the “missional” conversation revolve around discussions of the ecclesial and divine mission. Largely an intra-Evangelical debate, with relevance to other traditions, this conversation has lacked representation from systematic theology. This article argues that the aim for diversity and listening to other voices that missiology excels at often stops short of seeing things as systematic theology might render them. The integrity of systematic theology’s voice as an exposition of the church’s confession renders structures that mark the manner of how gospel-exposition and mission really work insofar as the gospel defines things as they really are. As Christian theology claims Jesus’ lordship over all created realities, then, it functions to co-labor with the God of the Bible who is missionary and brings his people to participate in his action. Systematic theology then is missional in form, content, and aim, suggesting that mission is entirely what systematic theology is about.
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Rosa Maria, Marafioti. "Ein Logos für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II". Studia Universitatis Babeș-Bolyai Philosophia 65, nr 3 (10.12.2020): 99–118. http://dx.doi.org/10.24193/subbphil.2020.3.05.
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"A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. II. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God. Keywords: God, faith, thinking, theology, metaphysics. ZUSAMMENFASSUNG. Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt. Schlüsselwörter: Gott, Glaube, Denken, Theologie, Metaphysik."
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Awad, Najib G. "At the Dawn of ‘Practice’ or Re-thinking the Nature and Role of Theology and Doctrine in the Church". Journal of Reformed Theology 8, nr 1 (2014): 3–34. http://dx.doi.org/10.1163/15697312-00801001.
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Are theology and doctrine the names of the church’s life of worship and proclamation, or are they their foundations? Is it acceptable theologically to develop an understanding of theology and doctrine that would completely subordinate beliefs to practices to the point of completely functionalizing beliefs and turn theology and doctrine to mere way of life? In this paper, I address these important questions by displaying two attempts at understanding the nature and role of theology and doctrine. The first approach is exemplified in Kevin Vanhoozer’s proposal in The Drama of Doctrine, and Anthony Thiselton’s proposal in The Hermeneutics of Doctrine, while, the second approach is exemplified in Reinhard Hütter’s proposal in his valuable book Suffering Divine Things. By critiquing Vanhoozer’s and Thiselton’s approaches and siding with Hütter’s, I hope to stress that the accuracy of our understanding of the nature and role of theology and doctrine depends to a great and substantial extent on 1) how one understands theology’s relation to its primary subject matter, God, and 2) on the extent of the theologian’s belief that God, not just human talk about God, is the proper object of theology.
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Chlewicka, Anna. "Starożytna koncepcja trzech teologii". Studia Europaea Gnesnensia, nr 14 (15.12.2016): 9–29. http://dx.doi.org/10.14746/seg.2016.14.1.
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The purpose of this article is to present the concept of three-fold theology (theologia tńpartite) combining mythical, civil and natural aspects, a theory abundantly discussed in Greek and Roman literature, spanning sources from the first century BCE (Plutarch, Ps.-Plutarch, Dio Chrysos-tom, Varro) to the Christian authors of the fourth and fifth centuries CE (Eusebius, Augustine, Tertullian). The paper also inquires into the origin of the theological trichotomy of theology, assessing those writings in terms of stoic influences, sińce stoicism is most likely the framework within which the theory first arose. Towards the end, the paper recounts how the three types of theology fiinctioned in the culture of Greece.
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Connolly, John R. "Revelation as Liberation from Oppression: Black Theology's Challenge for American Catholic Theology". Horizons 26, nr 2 (1999): 232–52. http://dx.doi.org/10.1017/s0360966900031935.
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AbstractBased on a reading of James Cone's and Avery Dulles' analyses of revelation, this article raises questions about the adequacy of the American Catholic theology of revelation. In A Black Theology of Liberation, Cone criticizes contemporary American theology's understanding of revelation for not including the category of liberation from oppression in its definition of revelation. Systematic Theology: Roman Catholic Perspectives defines revelation as symbolic communication, but does not include the category of liberation from oppression. Dulles' omission, in light of Cone's criticism, suggests the possibility of and the need for revising the American Catholic theology of revelation. In pursuing this question, the article begins with an examination of Cone's notion of revelation and the challenge which it presents to American Catholic theology. This is followed by an investigation of some of Dulles' other writings to consider if such a revision would be compatible with his thought. In the final section, drawing upon the works of Dulles, Mark Kline Taylor, Cone, and other black theologians, suggestions for a revision are made.
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Cheetham, David. "Intercultural Theology and Philosophical Theology". Interreligious Studies and Intercultural Theology 1, nr 1 (27.03.2017): 141–45. http://dx.doi.org/10.1558/isit.33163.
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Campbell, Alastair V. "Practical Theology as Virtuous Theology". Expository Times 114, nr 9 (czerwiec 2003): 291–95. http://dx.doi.org/10.1177/001452460311400902.
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Heimbrock, Hans-Günter. "Practical Theology as Empirical Theology". International Journal of Practical Theology 14, nr 2 (styczeń 2011): 153–70. http://dx.doi.org/10.1515/ijpt.2011.013.
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Shokhin, Vladimir. "Philosophical Theology and Fundamental Theology". St Tikhon's University Review 51, nr 1 (28.02.2014): 57–79. http://dx.doi.org/10.15382/sturi201451.57-79.
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Kimbrough, S. T. "Lyrical Theology: Theology in Hymns". Theology Today 63, nr 1 (kwiecień 2006): 22–37. http://dx.doi.org/10.1177/004057360606300104.
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Lyrical theology is a term first used by S T Kimbrough, Jr. in 1984 to describe theology that is couched in poetry, hymns/songs, and liturgy. It is characterized by rhythm and is expressive of emotion and sentiment. It often includes a digestion of theological concepts and ideas in brief, sometimes telescopic, terse lyrics.
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Arcadi, James M. "Analytic Theology as Declarative Theology". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 1, nr 1 (19.07.2017): 37–52. http://dx.doi.org/10.14428/thl.v1i1.73.
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Analytic theology seeks to utilize conceptual tools and resources from contemporary analytic philosophy for ends that are properly theological. As a theological methodology relatively new movement in the academic world, this novelty might render it illegitimate. However, I argue that there is much in the recent analytic theological literature that can find a methodological antecedent championed in the fourteenth century known as declarative theology. In distinction from deductive theology—which seeks to extend the conclusions of theology beyond the articles of faith—declarative theology strives to make arguments for the articles of faith. It does it not to provoke epistemic assent to the truth of the articles, but serves as a means of faith seeking understanding. In this paper, examples are drawn from recent analytic discussions to illustrate the manner that analytic theology has been, is, and can be an instance of declarative theology, and thus a legitimate theological enterprise for today.
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Bennett, John B. "Process Theology as Political Theology". Process Studies 14, nr 3 (1985): 189–92. http://dx.doi.org/10.5840/process198514310.
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Browning, Don. "Practical Theology and Political Theology". Theology Today 42, nr 1 (kwiecień 1985): 15–33. http://dx.doi.org/10.1177/004057368504200104.
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Welker, Michael. "Barth's Theology and Process Theology". Theology Today 43, nr 3 (październik 1986): 383–97. http://dx.doi.org/10.1177/004057368604300308.
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“In the following discussion, I will conduct a systematic comparison and ask: (1) What is common to Barth's and Whitehead's thought? (2) In the midst of these commonalities, what separates Barth's theology from Whitehead's theory? (3) How can Barth's theology and process theology mutually challenge and promote each other?”