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Artigos de revistas sobre o assunto "Contributions to doctrine of incarnation"
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Bosch, Rozelle (Robson). "Carcass and cross: Discovering the sacred in the secular". Theology 121, n.º 4 (20 de junho de 2018): 252–60. http://dx.doi.org/10.1177/0040571x18765425.
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The body is a dialogical, incarnational and sacramental entity. But how may the Christian imagination conceptualize and depict this fact? This contribution uses a provocative piece of art as a modern framing of the constant intersection of the sacred and secular. It starts by looking at Merleau-Ponty’s phenomenology of perception, continues to discuss Luce Irigaray’s notion of the sensible transcendental and then concludes by way of feminist metaphysics. It is argued that these three schools of thinking provide a helpful framework with which to unpack the theological nuances in Pyotr Pavlensky’s Carcass (2013). Towards the end of the contribution it is shown that Carcass is in fact cruciform when read through the doctrine of the incarnation and that one need not look far to see the Word made flesh in the everydayness of life.
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Jacobs, Bert. "Unveiling Christ in the Islamicate World: Fakhr al-Dīn al-Rāzī’s Prophetology as a Model for Christian Apologetics in Gregory Bar ʿEbrōyō’s Treatise on the Incarnation". Intellectual History of the Islamicate World 6, n.º 1-2 (2018): 187–216. http://dx.doi.org/10.1163/2212943x-00601001.
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When looking for original lines of Christian apologetics in response to Islam from later periods, a unique vantage point is offered by the bilingual authors of the ‘Syriac Renaissance’, such as the West Syrian (‘Jacobite’) scholarly bishop of the thirteenth century, Gregory Bar ʿEbrōyō. This contribution builds upon previous scholarship on the latter author’s borrowings from Muslim sources in composing his own writings, and in particular on his use of Fakhr al-Dīn al-Rāzī’s theological compendium Muḥaṣṣal afkār al-mutaqaddimīn wa-l-mutaʾakhkhirīn, in his principal work on Christian theology, the Lamp of the Sanctuary (Mnōrat qudšē). It is argued that Bar ʿEbrōyō’s reliance on Rāzī’s proofs of prophecy in the treatise on the Incarnation goes much further than hitherto assumed, as the Muslim theologian’s prophetology served as the model for his Christian apologetic defense of the doctrine of the Incarnation.
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Thamrindinata, Hendra. "St. Anselm of Canterbury (1033-1109 AD): His Contributions to the Intellectual Developments on Medieval Scholasticism". Diligentia: Journal of Theology and Christian Education 2, n.º 1 (31 de janeiro de 2020): 15. http://dx.doi.org/10.19166/dil.v2i1.2234.
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<p class="abstracttextDILIGENTIA">Medieval scholasticism, considering its perennial influence for six centuries in the European universities, is an important intellectual power that deserves to be taken into account. In order to obtain a clearer picture of medieval scholasticism, it is necessary to have a precise understanding on the contributions of early medieval scholastic theologians who have laid the foundation for its subsequent developments. Therefore, this article will elaborate the thought of St. Anselm of Canterbury by analyzing his relevant works conceptually, discovering aspects of his thought which are foundational and significant for the subsequent intellectual developments of medieval scholasticism, exposing these aspects in detail, and tracing their influences on later theologians or periods. This elaboration finds four aspects of his thought and will expose it in detail: his view on faith seeking understanding, on teaching methodology, on the doctrine of satisfaction, and on the necessity of incarnation and satisfaction. The detailed exposition of these four aspects will substantiate the title conferred on him by Ulrich G. Leinsle as “the father of scholasticism.” </p>
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Molnar, Paul D. "God's Self-Communication in Christ: A Comparison of Thomas F. Torrance and Karl Rahner". Scottish Journal of Theology 50, n.º 3 (agosto de 1997): 288–320. http://dx.doi.org/10.1017/s0036930600049607.
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Karl Rahner and Thomas F. Torrance have made enormous contributions to 20th century theology. Torrance is quick to point out that Rahner's approach to Trinitarian theology which begins with God's saving revelation (the economic Trinity) and pivots ‘upon God's concrete and effective self-communication in the Incarnation’ does indeed have the effect that Rahner intended. First, it reunites the treatisesOn the One GodandOn the Triune God. This opens the door to rapprochement between systematic and biblical theology and binds the NT view of Jesus closer to the Church's worship and proclamation of the Triune God. Second, it opens the door to rapprochement between East and West by shifting from a more abstractive scholastic framework to one bound up with piety, worship and experience within the Church. Third, it opens the door to rapprochement between Roman Catholic theology and Evangelical theology ‘especially as represented by the teaching of Karl Barth in his emphasis upon the self-revelation and self-giving of God as the root of the doctrine of the Trinity …’
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Holmes, Stephen R. "The Upholding of Beauty: A Reading of Anselm'sCur Deus Homo". Scottish Journal of Theology 54, n.º 2 (maio de 2001): 189–203. http://dx.doi.org/10.1017/s0036930600051334.
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St Anselm of Canterbury is famous on two counts: he is the originator of the ontological argument for the existence of God and he is the source of the satisfaction theory of the atonement. These positions do not exhaust his theological contribution; he also wrote works defending and defining Western Trinitarian doctrine, against Sabellianism and tritheism, and arguing for the filioque; he wrote on the Incarnation; and was influential in modifying Augustine's account of the transmission of original sin. There is also a collection of meditations and prayers, traditionally attributed to St Anselm, which at their best rank alongside almost any devotional literature of the medieval period. His memory, however, is firmly attached today to just the two points with which I began. It would not be an exaggeration to claim that on both he has been fundamentally misunderstood by the popular accounts of his thought given in theological and philosophical introductions and histories; these misreadings have been pointed out often enough, but are still regularly repeated.
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Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas". GEMA TEOLOGIKA 3, n.º 1 (25 de abril de 2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.
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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.
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Messias, Elvis Rezende, e Marcial Maçaneiro. "O católico e o dilema da opção partidária à luz da Doutrina Social da Igreja". Revista Eclesiástica Brasileira 79, n.º 314 (18 de dezembro de 2019): 637. http://dx.doi.org/10.29386/reb.v79i314.1907.
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O presente artigo desenvolve a relação entre fé e compromisso político, com foco na possibilidade de opção partidária por parte dos fiéis católicos, à luz dos critérios antropológicos e sociais da Doutrina Social da Igreja, da contribuição teológica de Ratzinger/Bento XVI e dos documentos do CELAM. Problematiza-se a questão de ser ou não possível, ao católico, optar por determinados partidos ou legendas, em vista da participação pública na tarefa política. Como se trata de uma postura política e crente do sujeito, esta questão é refletida sob luz teológico-social, a partir do evento pascal de Cristo, que na Encarnação assumiu a historicidade humana, inspirando na Igreja a proposição de um humanismo integral. Daqui promanam os valores que a Doutrina Social estabelece: respeito pela dignidade humana, promoção da justiça e da paz, em vista de uma sociedade inclusiva e solidária. Com tais critérios, examinam-se os modelos ideológicos do capitalismo e do comunismo, alertando para eventuais reducionismos, em atenção a um projeto de humanidade inspirado no Evangelho. Como resultado desta abordagem propõe-se um olhar sobre a opção partidária mais dialogal que polarizado, atento à dimensão antropológica da Política e aos critérios da Doutrina Social da Igreja, em vista da condução da vida pública. Abstract: The present article develops the relationship between faith and political commitment, focusing on the possibility of an option for a given party by the Catholic faithful, in the light of the anthropological and social criteria of the Social Doctrine of the Church, of the Ratzinger/Bento xvi’s theological contribution and of the CELAM’s (Latin American Episcopal Council) documents. We question whether it is possible, for the Catholics, to opt for given parties or legends, in view of the need for public participation in the political tasks. Since we are dealing with the subject’s political posture and beliefs, this issue is looked at in a theological social light, starting with Christ’s Pascal event that in the Incarnation adopted the human historicity, inspiring the Church with the proposition of an integral humanism. From this derive the values established by the Social Doctrine: respect for the human dignity, the promotion of justice and peace, having in view an inclusive and solidary society. With such criteria, we examine the ideological models of capitalism and communism, calling attention to eventual reductionisms having in mind a project of humanity inspired in the Gospel. As a result of this approach we suggest viewing the party option in a more dialogical and polarized way, observing the anthropological dimension of Politics and the criteria of the Social Doctrine of the Church, in view of the way public life is conducted.Keywords: Faith; Politics; Party option; Social Doctrine of the Church.
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Delio, Ilia. "Revisiting the Franciscan Doctrine of Christ". Theological Studies 64, n.º 1 (fevereiro de 2003): 3–23. http://dx.doi.org/10.1177/004056390306400101.
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[Franciscan theologians posit an integral relation between Incarnation and Creation whereby the Incarnation is grounded in the Trinity of love. The primacy of Christ as the fundamental reason for the Incarnation underscores a theocentric understanding of Incarnation that widens the meaning of salvation and places it in a cosmic content. The author explores the primacy of Christ both in its historical context and with a contemporary view toward ecology, world religions, and extraterrestrial life, emphasizing the fullness of the mystery of Christ.]
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Eaton, Matthew. "Enfleshed in Cosmos and Earth". Worldviews 18, n.º 3 (2014): 230–54. http://dx.doi.org/10.1163/15685357-01803002.
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Since Niels Gregersen used the term “deep incarnation” in 2001, it has been taken up by numerous ecotheologians in an effort to re-think the depth of the incarnation. Deep incarnation suggests that the incarnation demonstrates a divine embrace of not only the suffering of human bodies, but also of the pain and suffering of all creatures on Earth. While the framework of deep incarnation provides a foundation for a solid eco-Christology and ecological ethics, I suggest that the doctrine as it now stands continues to harbor hints of human exceptionalism that ecotheologies seek to eschew. I offer a critique of the metaphysical anthropocentrism contained within theologies of deep incarnation, suggesting that the doctrine does not go “deep” enough. Following this, I offer a non-anthropocentric understanding of the incarnation that frees the doctrine of the pitfalls of human exceptionalism. I do this by using a deconstructionist framework that posits that the vulnerability of Jesus allows us to view the incarnation as the divine embrace of all material vulnerability apart from the trappings of any normative epistemological framework based on a human horizon of understanding.
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Stoffel, Jean-François. "«L’origine chrétienne de la science moderne»". Revue des questions scientifiques 192, n.º 3-4 (1 de dezembro de 2021): 347–84. http://dx.doi.org/10.14428/qs.v192i3-4.70073.
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Récemment savamment rééditée, la contribution qu’Alexandre Kojève offrit à Alexandre Koyré pour son septantième anniversaire s’attache à soutenir, de manière « beaucoup moins canularesque qu’elle ne paraît l’être à première vue », une affirmation que les « procédures historiennes » ne permettraient pas d’énoncer : si les Grecs n’ont pas développé la physique mathématique alors que les savants du XVIe siècle, au premier rang desquels Nicolas Copernic, ont réussi à la faire émerger, c’est parce que les premiers étaient païens alors que les seconds étaient spécifiquement chrétiens ! Seuls ces derniers, grâce au dogme de l’Incarnation, ont en effet été aptes à réussir l’universalisation de l’approche mathématique du monde. N’hésitant pas à lire cette contribution tel qu’il s’avère qu’elle a été lue, c’est-à-dire indépendamment de l’œuvre kojévienne et de sa mise en œuvre d’une « histoire raisonnée », cet article analyse les deux principales sources d’inspiration de ladite thèse, à savoir Pierre Duhem et Alexandre Koyré ; retrace la réception historique de cette contribution ; relève toutes les objections qui, à cette occasion, lui furent adressées ; et, finalement, formule quelques objections supplémentaires. Les lecteurs qui souhaiteront bénéficier de la réédition de ce texte kojévien pour le moins provocateur devraient ainsi être à même de déterminer le degré de crédibilité qu’il convient de lui accorder.
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Having recently been expertly republished, the contribution that Alexandre Kojève offered to Alexandre Koyré for his seventieth birthday served to support, in a manner that was in fact “much less playful than it initially appeared to be”, a claim that “historical procedures” had suppressed: if the Greeks failed to develop mathematical physics where the scholars of the 16th century, the foremost of whom being Nicolas Copernicus, succeeded, then it must be due to the fact that the former were pagans while the latter were specifically Christian! Only the latter, by virtue of the doctrine of Incarnation, were deemed capable of achieving the universalisation of the mathematical approach to the world. Focussed on interpreting this contribution as it was intended to be read, in other words independently of Kojève’s work and its implementation of a “rational history”, this article endeavours to: analyse the two main sources of inspiration for the aforementioned theory, namely Pierre Duhem and Alexandre Koyré; trace the historical reception of this contribution; highlight all of the objections that it was subject to at the time; and, lastly, formulate a few additional objections. Those readers wishing to make the most of the reissue of this rather provocative Kojèvian text should thus be in a position to determine the degree of credibility that it should be afforded.
Teses / dissertações sobre o assunto "Contributions to doctrine of incarnation"
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Spencer, Archie J. "Influences on Origen's doctrine of the incarnation". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Sumner, Darren O. "Karl Barth's critical appropriation of the doctrine of the incarnation". Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196001.
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This work demonstrates the significance of Karl Barth’s Christology by analyzing it in the context of his orientation toward the classical tradition – an orientation that was both critical and sympathetic. To compare this Christology with the doctrine’s history I argue that the Chalcedonian portrait of the incarnation is conceptually vulnerable at a number of points. By recasting the doctrine in actualist terms – the history of Jesus’ lived existence as God’s fulfillment of His covenant with creatures, rather than a metaphysical uniting of ‘natures’ – Barth is able to move beyond problems inherent in the tradition. Yet, despite formal and material differences, Barth’s position coheres with the intent of the ancient councils and ought to be judged as orthodox. His great contribution to Christology is in the unapologetic affirmation of ‘the humanity of God.’
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Hiuser, Kristopher J. "Cur deus homo? : the implications of the doctrine of the incarnation for a theological understanding of the relationship between humans and non-human animals". Thesis, University of Chester, 2014. http://hdl.handle.net/10034/607163.
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This thesis examines the doctrine of the incarnation with particular attention to the implications of this doctrine for a theological understanding of human/nonhuman relationships. To do so, it is guided by two driving questions: Why did God become human in particular in the incarnation?, and what are the implications of the humanity of Christ for the way in which Christian theology construes the human/nonhuman relationship? Each chapter is guided by these questions, and seeks to find and test the answers given by four major theologians from the Christian tradition: Anselm of Canterbury and sin, Gregory of Nyssa and the image of God, Maximus the Confessor and the human constitution as microcosm, and Karl Barth and the human calling to be a representative covenantal partner. Through the use of the guiding questions, and engagement with these four theologians and their respective answers, three theses are developed over the course of the dissertation. First, that God’s motivation for the incarnation extends beyond the human to include the nonhuman creature. Of the various reasons put forward throughout this thesis, each of them is shown to include the nonhuman animal in some way. Second, that God became human in particular due to the unique human calling to be a representative creature. In arriving at this conclusion, various viewpoints are considered and ultimately rejected as being sufficient to account for God’s will to become human in particular. Third, the unique human calling of representation is shown to carry with it ethical implications for humans with regards to nonhuman animals. Given the human calling of representing creation to God, and God to creation, there are necessary ethical implications which such a calling has for what it means to be human.
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Wood, Eric. "The Primacy of Christ: A Theological Foundation". Athenaeum of Ohio / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=athe1490281954783496.
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Andrade, Levy Daniel de. "L'abus de l'ordre juridique arbitral : contributions de la doctrine de l'abus de droit à l'arbitrage international". Thesis, Paris 2, 2013. http://www.theses.fr/2013PA020007.
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L’essor théorique de l’arbitrage international observé dans les dernières décennies n’a pas toujours été accompagné par le développement d’instruments d’application de ses représentations conceptuelles. L’idée d’un ordre juridique arbitral détaché des ordres étatiques est défendue dans un souci de systématisation théorique du problème plutôt que de résolution pratique du litige entre les parties. En même temps, la justice choisit de s’intéresser plutôt à la solution de l’ordre qu’à celle de l’équité. Nous proposons alors d’examiner les principales distorsions résultant de l’intervention étatique dans l’arbitrage international à partir de cette perspective, soit-elles relatives à la convention (comme les mesures provisoires et référés étatiques ou les contestations de la clause compromissoire), soit-elles relatives à la sentence, spécialement autour de l’exequatur des sentences annulées. Nous présentons la litispendance, les anti-suit injunctions, la res judicata et les tentatives de dialogue entre les différents fors comme des instruments aptes au contrôle de ses déviances, lesquels sont encore trop limités par un raisonnement d’application généralisant, déductif et amoral, fondé sur la méthode du droit international privé, qui n’a plus sa place dans l’arbitrage international. Face à ces distorsions, nous proposons alors la doctrine de l’abus de droit pour permettre un retour vers l’intérêt des parties dans l’arbitrage international. Sans négliger l’importance du « droit », correspondant aux représentations théoriques de l’arbitrage international, cette notion peut néanmoins en saisir les « abus ». La doctrine de l’abus apporte alors une conception matérielle, flexible et finaliste aux mécanismes de contrôle de l’arbitrage international. On ne parlera alors plus de distorsions de l’ordre juridique arbitral, mais d’abus de l’ordre juridique arbitralThe academic success of international arbitration in the last decades has not always been followed by the consequent development of concrete instrument for its practical applications. The concept of an arbitral legal order detached from national legal systems is defended by doctrine not so much as an useful instrument for practical case resolution, but firstly as a problem of raising a logic and coherent legal scheme. We propose to analyze the main distortions caused by the conflict between this theoretical perspective of an autonomous legal order and the practical matters involved in the pragmatic courts intervention in international arbitration, either relating to the arbitral convention (provisional measures, violation of the arbitration clause) or to the arbitral award, specifically regarding the problem of recognizing annulled awards. We present lis pendens, anti-suit injunctions, res judicata and the efforts of dialogue between jurisdictions judging the sentence regularity as the main instruments contributing to a dialogue, and thus, as instruments to control its possible distortions. However, those mechanisms are deployed through a reasoning that is still too generic, amoral and based in principles of private international law, in a state-centered perspective that cannot serve the international arbitration scheme today. From this finding, we suggest the abuse of rights doctrine as a group of different objectives and subjective standards allowing implementing those mechanisms to control international arbitration in a much more appropriate way, considering its autonomous and material characteristics, embodied in the doctrinal pursuit of an arbitral legal order. This doctrine brings a more flexible, material and finalistic perspective to the international arbitration instruments, approaching the parties interests and leaving a purely conflictual method which is not anymore appropriate in this field. There will be not anymore only distortions of an arbitral legal order, but abuses of that same arbitral legal order
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Davis, Martin Miller. "An explanatory account and examination of the doctrine of the mediation of Jesus Christ in the scientific theology of T. F. Torrance / Martin Miller Davis". Thesis, North-West University, 2012. http://hdl.handle.net/10394/8662.
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The doctrine of the mediation of Jesus Christ in the scientific theology of T.F. Torrance rests on the fundamental scientific axiom, derived from the natural sciences, that knowledge is developed in accordance with the nature (kata physin) of the object as it is revealed in the course of scientific inquiry. As a theological realist, Torrance finds real and accurate knowledge of God in Jesus Christ. To know God through the incarnate Son, who is “of one nature with the Father” (homoousios to Patri), is to know God in strict accordance with God’s nature and hence in a theologically scientific way. Scientific theology will operate on a christological basis, for the incarnation of Jesus Christ is the “controlling centre” for the Christian doctrine of God.
Torrance’s holistic theology investigates its object of inquiry within the nexus of “onto-relations,” or “being-constituting” interrelations, that disclose its identity. Because the fundamental aspects of reality are relational rather than atomistic, a scientific theological approach to the doctrine of the mediation of Jesus Christ requires that he be investigated within the nexuses of interrelations that disclose his identity as incarnate Saviour of the world. An examination of Torrance’s doctrine of mediation reveals three specific nexuses of “onto-relations” that disclose the identity of Jesus Christ. These are his interrelations with 1) historical Israel, 2) God, and 3) humanity.
In the present thesis, the vast and scattered array of Torrance’s thought on the mediation of Jesus Christ is reduced to a minimal number of basic concepts, or “elemental forms,” that arise from the nexuses of interrelations that constitute the identity of the incarnate Son. These basic, constitutive concepts of Torrance’s doctrine of the mediation of Christ are the Nicene homoousion and the Chalcedonian doctrine of the hypostatic union, as well as the doctrines of incarnational redemption and the “vicarious humanity” of Jesus Christ. These elemental forms provide a basic, organising framework to examine and explain the mediation of revelation and reconciliation of Jesus Christ in the scientific theology of T.F. Torrance.Thesis (PhD (Church and Dogma History))--North-West University, Potchefstroom Campus, 2013
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Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla". Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.
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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.
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Sanders, Matthew Lee. "Subordinate but equal : the intra-Trinitarian subordination of the Son to the Father in the theologies of P. T. Forsyth and Jürgen Moltmann". Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1440.
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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.
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Baichwal, J. S. (Jennifer Suneeta). "Reinhold Niebuhr, sin and contextuality : a re-evaluation of the feminist critique". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23323.
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This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.
My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)
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Machado, Kleber de Oliveira. "A hipótese pluralista de John Hick: pressupostos filosóficos e teológicos da visão fundamental Hickiana". Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2521.
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This essay analyses the most important thesis of the pluralist theologian John Hick. It gives special attention to the ground books: The metaphor of God incarnate, An interpretation of religion, Death and eternal life. In the first book, he reformulates the incarnation doctrine to turn the pluralist hypothesis possible. In the second, he introduces his pluralist hypothesis that all religions are valid responses to the Real or Ultimate Reality. And in the third, which is his global theological work, he searches to build up what would be a pareschatology embracing the pluralist hypothesis. Finally, the essay seeks to demonstrate the inconsistency of Hick‟s Kantian epistemological grounds. It also presents the strong consequences that the revisionist project and the global theology have to Christian theology. It shows that the revisionist task, which has been proposed by Hick, empties the meaning of Christian theology. Therefore, it does not consider it as an authentic response to the Real, what invalids Hick's pluralist hypothesis.
Esta dissertação analisa as principais teses do teólogo pluralista John Hick. Dá-se especial atenção aos livros que as fundamentam: A Metáfora do Deus Encarnado, An Interpretation of Religion e Death and Eternal Life. No primeiro livro, ele reformula a doutrina da encarnação para tornar a hipótese pluralista possível. No segundo, ele apresenta sua hipótese pluralista de que todas as religiões são respostas válidas ao Real ou Realidade Última. E no terceiro, o qual é seu trabalho de teologia global, ele busca construir o que seria uma parescatologia que mantenha a hipótese pluralista. Finalmente, a dissertação procura demonstrar a inconsistência da base epistemológica kantiana de Hick. Demonstra também as profundas conseqüências que o projeto revisionista e a teologia global têm sobre a teologia cristã. Apresenta que a tarefa revisionista que tem sido proposta por Hick, esvazia o significado da teologia cristã. Por conseguinte, não a considera como uma resposta autêntica ao Real, o que invalida a hipótese pluralista de Hick.
Livros sobre o assunto "Contributions to doctrine of incarnation"
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McFarlane, Graham. Christ and the Spirit: The doctrine of the Incarnation according to Edward Irving. Carlisle, Cumbria, U.K: Paternoster Press, 1996.
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Bendrath, Christian. Leibhaftigkeit: Jakob Böhmes Inkarnationsmorphologie. Berlin: W. de Gruyter, 1999.
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Himes, Michael J. Ongoing incarnation: Johann Adam Möhler and the beginnings of modern ecclesiology. New York: Crossroad Pub., 1997.
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Küng, Hans. The Incarnation of God: An introduction to Hegel's theological thought as prolegomena to a future Christology. New York: Crossword, 1987.
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Küng, Hans. The incarnation of God: An introduction to Hegel's theological thought as prolegomena to a future Christology. Edinburgh: T. & T. Clark, 1987.
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Cataldo, Antonio. Kenosi e santificazione nei Dialoghi sulla trinità di S. Cirillo di Alessandria. Galatina (Lecce): M. Congedo, 2002.
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Cataldo, Antonio. Kenosi e santificazione nei Dialoghi sulla trinità di S. Cirillo di Alessandria. Galatina (Lecce): M. Congedo, 2002.
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Küng, Hans. The Incarnation of God: An introduction to Hegel's theological thought as prolegomena to a future christology. New York: Crossroad, 1987.
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Sebeok, Thomas A. Contributions to the doctrine of signs. Lanham, MD: University Press of America, 1985.
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George, N. V. The doctrine of incarnation in Vaishnavism and Christianity: A critical and comparative study. Delhi: ISPCK, 1997.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Contributions to doctrine of incarnation"
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Miraglia, Roberto. "Giovanni Piana and the Doctrine of Experience". In Contributions to Phenomenology, 149–59. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25397-4_11.
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Gaburro, Giuseppe. "The Social Doctrine of the Church and the Personalistic Approach to Economics". In Contributions to Economics, 101–5. Heidelberg: Physica-Verlag HD, 1997. http://dx.doi.org/10.1007/978-3-642-46998-5_8.
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De Santis, Daniele. "The Doctrine of Ideality and the A Priori in the Logical Investigations". In Contributions to Phenomenology, 61–108. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69528-6_5.
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Alamad, Samir. "The Rise of Religious Economics Model: Critiques of the Islamic Economics Doctrine". In Contributions to Economics, 97–121. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-49748-3_6.
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Loughlin, Gerard, e John Hick. "Squares and Circles: John Hick and the Doctrine of the Incarnation". In Problems in the Philosophy of Religion, 181–209. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21547-8_8.
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Javadi, Mahmoud. "Heavy Thunder, No Rain: Defense AI in Iran". In Contributions to Security and Defence Studies, 421–44. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-58649-1_19.
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AbstractIran’s grand strategy revolves around three key pillars: regime’s survival, security, stability (S3). Viewing the United States, and to a lesser extent Israel, as enduring state threats aiming to disrupt S3, Tehran has increasingly prioritized asymmetric tactics in its defense doctrine. This approach aims to deter adversaries’ kinetic and non-kinetic operations while also positioning Iran to attain regional power status. The integration of AI into defense is seen as a force multiplier. Although Iran’s incorporation of AI into its defense capabilities and infrastructure remains in progress and lacks clarity, the regime is extensively focusing on enhancing its missile systems, proxy forces, Uncrewed Aerial Vehicles (UAVs), and naval power with AI technologies. Beyond state deterrence, Iran’s 360-degree defense doctrine places emphasis on safeguarding national critical infrastructure and ensuring domestic stability, both of which have recently been bolstered through AI. The defense infrastructure in Iran operates through a multi-layered approach, predominantly involving the Islamic Revolutionary Guard Corps (IRGC), the Army, and the Ministry of Defense. Each entity maintains low-profile research and development (R&D) facilities aimed at advancing AI capabilities or integrating AI technologies into existing systems. Given Iran’s practice of denial and deception (D&D) techniques in its defense technology investments, the exact budget allocated for AI remains undisclosed. However, notwithstanding the opacity surrounding defense AI R&D and budgetary allocation, all defense academies currently engage in training students and recruiting researchers in military applications of AI, a testament to Iran’s vision to progressively integrate AI into its arsenals in the future.
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McCaughey, Mary. "John Henry Newman, Vatican I and the doctrine of Papal Infallibility. Cautions and Contributions". In Bibliothèque de la Revue d'histoire ecclésiastique, 195–215. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.brhe-eb.5.135295.
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Kells, Mary Eileen. "‘The shock of the new’:1 a theological reflection on art, the Incarnation and doctrine within contemporary Higher Education Chaplaincy". In Chaplaincy and Practical Theology, 234–47. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-32.
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Turman, Eboni Marshall. "Black and Blue: Uncovering the Ecclesial Cover-up of Black Women’s Bodies through a Womanist Reimagining of the Doctrine of the Incarnation". In Reimagining with Christian Doctrines, 71–89. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137382986_5.
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Kells, Mary Eileen. "‘Shock of the New: A Theological Reflection on Art, the Incarnation and Doctrine within contemporary Higher Education Chaplaincy,’ Practical Theology 13.6 (2020)". In Chaplaincy and Practical Theology, 232–33. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-31.
Texto completo da fonteTrabalhos de conferências sobre o assunto "Contributions to doctrine of incarnation"
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Bondzev, Asen. "The life of Orpheus – Contributions to European culture". In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.09125b.
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Orpheus is one of the greatest historical contributions of the Thracians in European culture. He is much more than a talented poet and singer. He is a religious reformer, a priest, a teacher. This study aims to present his life and influence on later philosophers as Pythagoras and Plato, and analyze some Orphic tablets of eschatological nature. The roots of Orphic teachings are so deep, that missionaries of the new Christian faith were forced to use the image of Orpheus in their desire to baptize the local population in Thrace and even Rome. Orpheus comes to walk the most difficult path – spreading the doctrine of salvation of the human soul, which remains one of the highest achievements of European culture and hope for its humane future.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.