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Статті в журналах з теми "Contributions in Christian doctrine of justification"
1
Chepeleva, Natalia Yu. "Schopenhauer’s Contribution to the Animal Welfare Movement." Ethical Thought 22, no. 2 (2022): 74–85. http://dx.doi.org/10.21146/2074-4870-2022-22-2-74-85.
Повний текст джерелаАнотація:
The article analyzes the contribution made by Schopenhauer to the development of the movement for the protection of animals. The author reconstructs some details of Schopenhauer’s interaction with the founder of the first German societies for the protection of animals Ignaz Perner. The article discusses the criticism of the Cartesian worldview and Christian morality proposed by Schopenhauer, with which Schopenhauer associates the lawlessness of animals that was relevant for his era. The article critically reconstructs some of Schopenhauer’s judgments regarding the reflection of the status of animals in language, in the Bible, and in legislation. The author compares the status of animals in Schopenhauer’s philosophy and in classical German philosophy on the example of Kant and Hegel. The article discusses the criticism of Kant presented by Schopenhauer for “idolatry of reason”, on the basis of which Kant, following Descartes and Christian morality, continues to be in error regarding the existence of an ontological gap between man and animals. The article gives a detailed reconstruction of Schopenhauer’s doctrine of animals, including the idea of the animal kingdom as one of the stages of objectification of will, the interpretation of the aesthetic image of animals and the creative drives of the animals themselves, and the justification for the need for compassionate behavior towards animals. The article criticizes the widespread perception of Schopenhauer as a vegetarian, and provides Schopenhauer’s own arguments about the necessity of eating meat. The article discusses Schopenhauer’s doctrine of animals in the context of modern animal and vegan studies. The article concludes that Schopenhauer was the first European philosopher to offer a popular theoretical justification for the need for an ethical attitude towards animals, which formed the basis of the animal welfare movement in Germany.
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Sparn, Walter. "„Von dem einigen mitler Jhesu Christo“. Was man von Andreas Osianders Häresie noch lernen könnte." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 64, no. 4 (November 1, 2022): 382–99. http://dx.doi.org/10.1515/nzsth-2022-0017.
Повний текст джерелаАнотація:
Abstract The first part of this contribution is devoted to my recollection of Christoph Schwöbel; both of us were pupils of Carl Heinz Ratschow, albeit at different times and in different roles. However, we both have been following a twofold counsel of our teacher, first not to restrict theology to value judgments but to strive for an ontology of Christian belief and second to work with a “Trinitarian definition of Christology”. Part two recounts the turmoil around Andreas Osiander in a turbulent time of a crisis of authority around 1550. He was in the end judged to be heretic and was excluded from “true” Lutheranism in the Formula of Concord 1577. Indeed, his doctrine of justification, influenced by humanistic Neoplatonism and even the Kabbala was contrary to the predominant position of the Wittenberg school. However, the crucial point was Osiander’s constellation of Soteriology, Christology and Trinitarian concept of God on a strictly exegetic basis. Part three offers a sketch of the interrelation of Osiander’s soteriological model of the believer’s ascension to God, his Christology of a mediator, and his concept of the divine Logos. In his time, Osiander in a way fulfilled Ratschow’s twofold counsel, in opposition to Christological functionalism and theological positivism. Even today, in view of the ecumenical debate on the doctrine of justification, his thought might give useful hints for revising the aforementioned tasks in fundamental theology.
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Klauza, Karol. "Współczesne teorie piękna i decorum. Wybór poglądów XX wieku." Sacrum et Decorum 14 (2021): 7–29. http://dx.doi.org/10.15584/setde.2021.14.2.
Повний текст джерелаАнотація:
The aim of this study is an attempt to continue the discussion started by the extremely useful and competent synthesis of views on the relations between art and matter, presented in the article “The Transformations of the Symbolic and Theological Meaning of Matter Reflected in Christian Aesthetics and Art” by Janusz Krolikowski. Since the 16th century, European thought on the nature of beauty has been marked by interpretations that draw on the achievements of many academic disciplines. Numerous secular views on aesthetics were expressed in the period between the Baroque and positivism, and the ecclesiastical ones between the era of post-Tridentine theology to the time of accomodata renovatio of the Second Vatican Council and the concept of culture born out of it. Philosophers and art historians, especially of the nineteenth century, sought new justifications for changing views on beauty and its role in building the generational identity of the human being. In the field of philosophy, the views of George Berkeley and Immanuel Kant, among others, are experiencing a renaissance, and in religious thought, the same is true for the views of Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith during the pontificate of John Paul II, concretised by the thought of Hans Urs von Balthasar. They correspond with the ideological inspirations of contemporary artists. Christian Churches undertake a dialogue with them in their Magisterium. In this way they develop elements of Christian aesthetics. Polish researchers have also made their contributions to this field.
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Fesko, J. V. "Sanctification and union with Christ: a Reformed perspective." Evangelical Quarterly 82, no. 3 (April 30, 2010): 197–214. http://dx.doi.org/10.1163/27725472-08203002.
Повний текст джерелаАнотація:
This essay sets forth a précis of the Reformed doctrine of sanctification explaining the doctrine and its relationship to the rest of the order of salvation, especially justification. The key to the Reformed doctrine of sanctification is to recognize that holiness and sanctity finds its source in union with Christ but also to recognize the priority of justification over sanctification. Greater sanctity in the Christian life is found, not in the believer’s good works, but in seeking Christ by faith alone through the means of grace (word, sacraments, and prayer). The essay also interacts with and critiques the doctrine of definitive sanctification as espoused chiefly by the late John Murray.
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Safronov, N. "EVOLUTION OF THE DOCTRINE OF POLITICAL LOYALTY OF CHRISTIANITY TO THE STATE." Scientific Notes of V. I. Vernadsky Crimean Federal University. Juridical science 7, no. 4 (February 20, 2023): 16–19. http://dx.doi.org/10.29039/2413-1733-2021-7-4-16-19.
Повний текст джерелаАнотація:
The article analyzes the evolution of the doctrine of political loyalty of Christianity to state power and the views of the prominent Russian jurist N.N. Alekseev (1879-1964) on this issue. Alekseev considered the widespread thesis that Christianity sanctifies any power to be a key mistake of political doctrine. N.N. Alekseev came to the conclusion that the analysis of biblical texts convinces in the absence of Christian idealization of the state and the evangelical justification of the priority of the monarchical form of government. All the theories justifying the advantages of autocracy have nothing in common with the Christian creed. However, this does not mean that such a justification cannot be based on another ideological argument.
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SEONG, Shin-Hyung. "From Justification to Justice - A Christian Social Ethical Approach toward the Doctrine of Justification -." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 50, no. 1 (March 31, 2018): 223–45. http://dx.doi.org/10.15757/kpjt.2018.50.1.008.
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Brewer, Brian C. "Denominating “Justification” and “Faith”: Catholics, Lutherans, and a North American Baptist's Response to the Joint Declaration on the Doctrine of Justification." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 4 (October 19, 2021): 442–63. http://dx.doi.org/10.1177/10638512211044777.
Повний текст джерелаАнотація:
That the Lutheran World Federation and the Pontifical Council for Unity attempted a joint declaration on the doctrine of justification is worthy of commendation. The resulting Joint Declaration constitutes some of the best contemporary efforts at ecumenical dialogue in the spirit of Christian union. This essay outlines the development of both medieval Catholic and subsequent Protestant conceptions of justification that led to disunion in the Western Church, reviews the initial points of division on the doctrine during the era of the Reformation for the purpose of grasping more fully the ecumenical feat of the JDDJ, and seeks to clarify what issues appear to remain unclear or unresolved in the document. The article also outlines the history of how Baptists in America have understood the doctrine of justification in order to consider how such Baptists might perceive the promise and potential lingering challenges or questions regarding the joint declaration.
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Nimmo, Paul T. "Schleiermacher on Justification: A Departure From the Reformation?" Scottish Journal of Theology 66, no. 1 (January 15, 2013): 50–73. http://dx.doi.org/10.1017/s0036930612000257.
Повний текст джерелаАнотація:
AbstractIn his 1923–4 lectures on the theology of Friedrich Schleiermacher, Karl Barth offered a strikingly negative verdict on Schleiermacher's doctrine of justification, lamenting that it was radically discontinuous with the theology of the Reformation. The core purpose of this article is to assess this verdict in detail. The introduction presents in outline Barth's criticism of Schleiermacher's doctrine of justification from these lectures. The first section of the article provides a summary of the doctrine of justification as it is found in Schleiermacher's mature work, The Christian Faith, together with a brief consideration of the related doctrines of conversion and sanctification, and an exposition of the dogmatic location and inter-relation of the three loci. In the second section, the article proceeds to investigate closely whether three of the central criticisms of Barth pertaining to Schleiermacher's doctrine of justification reflect an accurate reading and adjudication of the underlying material. The criticisms explored are: that for Schleiermacher there is no justification as a free act of God but only a justification which takes place according to the law of nature; that in the event of justification Schleiermacher considers both God and the human being to be active; and that the doctrine of Schleiermacher repeats the heresy of essential righteousness after the fashion of Andreas Osiander. The common theme underlying each charge is that Schleiermacher has departed significantly (and lamentably) from the tradition of the Reformation. The third section of the article proceeds to explore these charges carefully in light of a close reading of Schleiermacher's dogmatic work on justification and related doctrines. In the case of each of the criticisms directed at his doctrine of justification, it is argued that there are strong grounds for asserting that Barth's concerns may be rather misplaced and that – true to his word – Schleiermacher indeed remains in broad dogmatic continuity with the Reformation tradition. In the conclusion, two further theological possibilities are noted. First, it is suggested that, far from leaving the Reformation tradition behind, Schleiermacher's work on justification resonates strongly with one particular reading of Calvin's work which has much currency in contemporary theology. And second, it is suggested that, far from Schleiermacher being the one to depart from the Reformation tradition on justification, it might actually – ironically – be Barth who is more guilty of that charge in view of his own doctrine of justification in the Church Dogmatics.
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Fink, David C. "Was There a “Reformation Doctrine of Justification”?" Harvard Theological Review 103, no. 2 (April 2010): 205–35. http://dx.doi.org/10.1017/s0017816010000556.
Повний текст джерелаАнотація:
In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhetoric of dissent” aimed at critiquing the regnant Catholic orthopraxy of salvation in the interest of a common set of primarily existential-religious concerns. During the course of the next several decades following the initia Lutheri, however, an “orthodox” doctrine of justification quickly emerged'several of them, in fact. The Roman Catholic church and the emerging Protestant confessions, Lutheran and Reformed, quickly found it necessary to formulate their teachings in increasingly precise terms, so as both to integrate their central soteriological affirmations within a wider body of contested doctrines and practices and to demarcate clearly the boundaries of confessional identity in opposition to competing confessions. As with earlier periods of intense theological controversy within the Christian tradition, this conflict represented not a sudden breakthrough, but rather “a search for orthodoxy, a search conducted by the method of trial and error.”2 Unlike earlier debates, however, what emerged in the aftermath of the Reformation was not a single, dominant orthodoxy which carried the field, but rather multiple, competing orthodoxies, each one with its own Gospel.
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Wood-House, Nathan D. "Luther and Paradox: Justification, Ethics, and the New Finnish School of Interpretation." Horizons 48, no. 1 (May 17, 2021): 99–121. http://dx.doi.org/10.1017/hor.2021.9.
Повний текст джерелаАнотація:
Given his insistence on the dual temporal and spiritual spheres in which Christians live in the tension of freedom and service to others, Martin Luther's theological ethics prove paradoxical. This conundrum unfolds at the intersection of Luther's doctrine of justification and consequent Christian freedom (1520), and his doctrine of two kingdoms, which elucidates the complex world in which we live (1523). How is one to live in service to the neighbor as an unconditional subject, love enemies, and uphold justice? This article explores the New Finnish School interpretation of Luther's doctrine of justification as theosis in order to elucidate the Reformer's convoluted ethics. We may ultimately understand Luther's tensive position in terms of the believer's soul united to Christ, thereby becoming a Christ to others albeit, simul justus et peccator, imperfectly. This more fully accounts for Luther's appreciation for the ethical contingencies faced by Christians in everyday life.
Дисертації з теми "Contributions in Christian doctrine of justification"
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Kang, Paul Chul-Hong. "The doctrine of justification in Timothy Dwight." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Schulz, Klaus Detlev. "The missiological significance of the doctrine of justification in the Lutheran confessions." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Weaver, Robert C. "Sola fide the doctrine of justification and its relationship to the "Evangelicals and Catholics together" dialogue /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Kwok, Eddie. "The doctrine of justification by faith in the Augsburg Confession and its relationship to Christian discipleship." Thesis, Middlesex University, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399849.
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Achmoody, Jason. "Jonathan Edwards' doctrine of perseverance as it relates to the nature of saving faith and Christian assurance." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Flores, Michael D. "An analysis of works that do and do not justify in Robert Sungenis' doctrine of justification." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Nagashima, Masaru. "Owen and Baxter on justification an exposition and theological examination of the thought of John Owen and Richard Baxter on the doctrine of justification by faith /." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com/search.cfm?p048-0151.
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Simut, Corneliu C. "Continuing the Protestant tradition in the Church of England : the influence of the continental magisterial reformation on the doctrine of justification in the early theology of Richard Hooker as reflected in his "A learned discourse of justification, workes, and how the foundation of faith is overthrown" (1586)." Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158915.
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This dissertation demonstrates that Richard Hooker’s doctrine of justification, as reflected in his A learned Discourse of Justification, Workes, and How the Foundation of Faith is Overthrown, continues the Protestant tradition of Lutheran and Reformed theology, in spite of various claims which associate Hooker with Catholicism and via media Anglicanism. Though it stays in the line established by W. J. Torrance Kirby and Nigel Atkinson, who limited their arguments in favour of Hooker’s Reformed theology to Martin Luther and John Calvin, this thesis makes reference also to Philip Melanchthon, Ulrich Zwingli, Martin Bucer and Theodore Beza. As a result of the fact that the vast majority of studies in Richard Hooker’s theology have concentrated on his later theology of the Laws of Ecclesiastical Polity, this dissertation is limited to his early theology and more specifically, to his A Learned Discourse of Justification. The first chapter is an updated study in Richard Hooker scholarship, with comments on the most important works in the field. The next three chapters present fundamental aspects of the doctrine of justification in Lutheran, Early Reformed, and Classical Reformed theology with special reference to the ideas which were taken over by Richard Hooker himself. A chapter on the doctrine of justification in the time of Richard Hooker follows and introduces the debates which shaped his soteriology. The last four chapters provide a detailed analysis and some concluding remarks on Richard Hooker’s understanding of justification and especially on his concept of righteousness as the essence of justification. The righteousness of justification as objective faith centres on Hooker’s concern with the salvation of Catholics, which provides the starting point of his minute analysis of justification. The practical implications of this doctrine are revealed in Hooker’s treatment of the righteousness of sanctification as subjective faith, which discloses his fundamental belief in the importance of Scripture for the salvation of humanity.
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Hamilton, Rex. "Ethics is theology, theology is ethics : atonement, moral formation, and the justification of Christian doctrine in the work of James Wm. McClendon, Jr." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU192141.
Повний текст джерелаАнотація:
This project examines the relationship of doctrine and moral formation or ethics in the work of James Wm. McClendon, Jr. The general thesis is that McClendon understood ethics to relate to doctrine in such a way that ethics constitutes a type of justification for the truthfulness of doctrinal confession. After introducing the logic for considering atonement and moral formation together in this manner, the project proceeds by explaining McClendon's "narrative" epistemology. This introductory material is followed by an examination of historical Anabaptism and "postmodernism" as communities of reference that contribute to McClendon's epistemological vision. The project then moves to an explication of McClendon's own presentation of the nature of doctrine (specifically the atonement) and ethics, primarily as seen in his three-volume systematic theology, followed by an analysis of McClendon's presentation of his own epistemological method from his book Convections. The final chapter before the Conclusion examines the way the material in the first 5 chapters is manifest in, and depends on, McClendon's sense of the nature of ecclesiology. The Conclusion then summarizes the argument and draws attention to several areas where McClendon's vision and methodology open to several critical questions. My conclusion is that McClendon's understanding of the nature of the atonement is manifest in his sense of the place and function of moral formation of the church, and that this relationship explains how McClendon understands Christian confession to be justifiably held by the Church.
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Huggins, Jonathan Ray. "The reformed tradition always reforming? : a historical-theological study of the doctrine of justification in the works of John Calvin, Jonathan Edwards and N.T. Wright." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71864.
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Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.
Книги з теми "Contributions in Christian doctrine of justification"
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Manaog, Virgilio. The transformative power of the Christian faith to convert the believer into a son of God: A study of the commentary of St. Thomas on Galatians 3:26. Romae: Pontificia Universitas Sanctae Crucis, Facultas sacrae theologiae, 2000.
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2
Michael, Weinrich, and Burgess John P. 1954-, eds. What is justification about?: Reformed contributions to an ecumenical theme. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2009.
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3
Küng, Hans. Justification: The doctrine of Karl Barth and a Catholic reflection. 4th ed. Louisville, Ky: Westminster John Knox Press, 2004.
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4
Küng, Hans. Rechtfertigung: Die Lehre Karl Barths und eine katholische Besinnung. München: Piper, 1986.
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5
Atonement and justification: English evangelical theology, 1640-1790 : an evaluation. Oxford: Clarendon Press, 1990.
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6
Iustitia Dei: A history of the Christian doctrine of justification. 3rd ed. Cambridge: Cambridge University Press, 2005.
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7
Federation, Lutheran World. Joint declaration on the doctrine of justification. [S.l: s.n., 1996.
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8
McGrath, Alister E. Studies in doctrine. Grand Rapids, Mich: Zondervan, 1997.
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9
McGrath, Alister E. Iustitia Dei: A history of the Christian doctrine of justification : the beginnings to the Reformation. Canbridge: Cambridge U.P., 1986.
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10
The Protestant doctrine of Justification and scheme of Salvation. London: John Chapman, 1989.
Знайти повний текст джерелаЧастини книг з теми "Contributions in Christian doctrine of justification"
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Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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"VI. THE REDEEMER, REDEMPTION, AND JUSTIFICATION." In Coleridge and Christian Doctrine, 127–59. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823295302-009.
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Evans, C. Stephen. "Catholic–Protestant Views of Justification: How Should Christians View Theological Disagreements?" In The Redemption, 255–73. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199271450.003.0011.
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Abstract One of the more promising developments within the contemporary Christian world has been the dialogue between Protestants and Catholics over key Christian doctrines, particularly the doctrine of justification. The exciting aspect of these discussions is that they have clearly reduced misunderstandings on both sides and led to a greater appreciation of the common ground that these two streams of Christian faith share.
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Marsden, George M. "The Positive Contributions of Theological Context." In The Outrageous Idea of Christian Scholarship, 96–117. 2nd ed. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197751107.003.0006.
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Abstract While God and theology should be considered as factors in our scholarship, we do not want to reduce our subjects to just their theological dimensions. Such theological principles, important as they are, are just one point of reference that we should take into account in thinking about the significance of our work. Thus, Christians can do the bulk of their academic work according to the standards and perspectives of their discipline, just as long as they are willing to keep in mind the context of theological concerns and be open to reflecting on their implications for larger questions. Because there are many Christian theologies and many academic disciplines, it is impossible to present a simple set of rules for how theology might be integrated with other scholarship. This chapter considers a few examples based on some of the most common Christian points of doctrine. These include creation, the incarnation, the Holy Spirit, and the human condition.
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Way, David. "God’s Righteousness and the Justification of the Ungodly." In The Lordship of Christ, 177–236. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198267423.003.0004.
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Abstract For Käsemann, standing in the tradition of Luther and Barth, the doctrine of justification is ‘the truth of the Christian faith per se’ (Romer ro5h 11, ET modified; cf. EVB ii. 181 f./168; PP 131/74). For him this doctrine is the centre of the New Testament proclamation (PP 114/64), of Paul’s theology, and of Romans (EVB ii. 181 f./168; Romer86/92, cf. 105/I11; also EVB ii. 22/I4, PP 68/36, 74/40, 84/46, 131/74, 135/76, 141/ 80). On these points Käsemann is in agreement with Bultmann2 and this is also the case with the further point that the doctrine of justification is Paul’s true christology. However, this large area of initial agreement quickly becomes the background to a wide-ranging debate over the interpretation of these themes. The starting-point for considering this part of Kasemann’s work is his understanding of the place of the law in Paul’s theology.
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McInroy, Mark. "Sixteenth- and Seventeenth-Century Anglicans." In The Oxford Handbook of Deification, 350–70. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780198865179.013.24.
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Abstract Treatments of deification among “Anglicans” in the sixteenth and seventeenth centuries stand out as noteworthy for contemporary discussions of the doctrine for four interconnected reasons. First, in these figures one witnesses a sustained articulation of deification in the West, countering the prevalent perception of deification as an exclusively Eastern Christian doctrine. Second, these figures draw their views of deification from patristic figures of both East and West, and more fundamentally from scripture, demonstrating that, for early Anglicans, the doctrine is not of a particularly Eastern provenance. Third, for Richard Hooker and some Cambridge Platonists, deification does not supplant justification (as some contemporary advocates of deification are eager to do), but rather coordinates with justification and sanctification in a coherent soteriological vision. Fourth, for Anglicans, deification has an uncommon ecclesiological importance, as the doctrine plays a central role in distinguishing the English Church from Roman Catholic and “Puritan” alternatives.
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Way, David. "The Lordship of Christ in the Church and in the Christian Life." In The Lordship of Christ, 237–76. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198267423.003.0005.
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Abstract As was seen in Chapter 2, in the pre-I950 period Käsemann concentrated on the ecclesiological themes in Paul’s thought. These themes continue to be important to him in the post-I96o period, alongside the new themes of ‘apocalyptic’ and the centrality of the doctrine of justification. It now remains to be seen how these new themes are carried through in his understanding of Paul’s ecclesiology and ethics.
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Lasker, Daniel J. "Virgin Birth." In Jewish Philosophical Polemics Against Christianity in the Middle Ages: With a New Introduction, 153–60. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113515.003.0007.
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This chapter explores Jewish philosophical arguments against the Christian doctrine of virgin conception. The Christian dogma of virgin birth teaches that Mary, the mother of Jesus, remained a virgin her entire life, before (ante partum), during (in partu), and after (post partum) the birth of her son. The doctrine was not attacked per se; the possibility that a woman might conceive with her virginity intact, though by means of normal fertilization, is an occurrence which is conceded in the Talmud. Nevertheless, the Jewish polemicists rejected the notion that God could become incarnate by impregnating a virgin and fathering an offspring who was, according to Christian doctrine, God Himself. Hence, the Jewish thinkers rarely offered arguments against the doctrine of Mary's virginity ante partum without reference to incarnation. The denial of incarnation was sufficient justification for rejection of the doctrine of Mary's virgin conception of Jesus. In addition, the Jewish polemicists were cognizant of the fact that the doctrine of virgin birth in partu raised a number of philosophical questions. In their critique of this Christian belief, they argued (1) that the impossibility of the interpenetrability of bodies precluded virgin birth, and (2) that the various images of virgin birth cited by the Christians were not convincing.
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Marko, Jonathan S. "John Locke on Justification and Some Concomitant Doctrines." In John Locke's Theology, 46—C3N102. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197650042.003.0003.
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Abstract Chapter 3 situates The Reasonableness of Christianity (ROC) in the context of the justification debates of Locke’s era and controversies focusing on the doctrines of Christ and the Holy Spirit. It argues that Locke’s presentation of justification, the primary topic in ROC, and the soteriological framework in which it is placed is intended to be broad enough to encompass all “Christian” views on the topics except antinomian ones. Much the same can be said of his Christology and Pneumatology. The focus of ROC is not Locke’s personal views of justification, the broader doctrine of salvation, or any other theological topic. Locke intended for the work to be ecumenical and irenic in its core. There are some red herrings within the work that misdirected scholars then and now.
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Ihnat, Kati. "Understanding Mary." In Mother of Mercy, Bane of the Jews. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169538.003.0003.
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This chapter examines the role played by theology in providing justification for devotion to Mary, with particular emphasis on a series of bold treatises that set out elaborate arguments to demonstrate that Mary was distinct and far superior to all other human beings. It first considers how renewed interest in the problem of the Incarnation became a crucial basis for the impulse in twelfth-century theology to reconsider Mary's place in Christian history before discussing Eadmer's De conceptione sanctae Mariae, a treatise composed circa 1125 that provides one of the principal testimonies for the controversy that surrounded the Immaculate Conception. It also explores questions regarding the doctrine of Mary's bodily Assumption, along with the debate that places Mary at the center of the issue of conversion.
Тези доповідей конференцій з теми "Contributions in Christian doctrine of justification"
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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.