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Добірка наукової літератури з теми "Incarnational Theology"

Автор: Grafiati

Опубліковано: 20 грудня 2024

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Статті в журналах з теми "Incarnational Theology"

1

Russell, Jesse. "Geoffrey Hill’s Poetic Incarnational Theology." Religion and the Arts 24, no. 1-2 (April 22, 2020): 110–31. http://dx.doi.org/10.1163/15685292-02401002.

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Abstract Geoffrey Hill’s poems are saturated with the cluttered bleakness of the nihilistic view of the natural world, but in Hill’s own Christian incarnational theology it is precisely this filthy world into which Christ was incarnated in order to redeem humans from Original Sin. Fortified with but also rattled by the Incarnation and the doctrine of Original Sin, in his poems Hill is faced with the profound, agonizing existential choice to embrace Christ or reject Christianity as a farce, and it is this perilous pose that serves as the theological grounding of the oeuvre the man who now, sadly, was the greatest contemporary Christian poet.

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2

Zatwardnicki, Sławomir. "An Incarnational Analogy That Is Hard to Escape From: A Polemic with James Prothro." Collectanea Theologica 91, no. 2 (July 20, 2021): 37–75. http://dx.doi.org/10.21697/ct.2021.91.2.03.

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Theological literature contains many references to the analogy between the Incarnation of the Word and the expression of God’s words in human language. In “The Christological Analogy and Theological Interpretation” James Prothro points out that the incarnational theology is useful only in emphasizing the dual provenance of Scripture (divine and human authorship). Nevertheless, it does not hold true in a situation in which one derives the concept of inspiration from the analogy or tries to formulate conclusions on how to interpret the inspired books on its basis. According to the theologian, the text and the actual Incarnation are two different examples of divine self-disclosure to humans, and there is no immediate transit between Christology and the theology of Scripture. This article is a polemic with Prothro’s theses, which have been subjected to criticism. The theologian’s escape from the incarnational theology has proved unsuccessful. The limitations of the analogy do not prevent one from the possibility of using it. One should only remember about the “dissimilar similarity,” characteristic of every analogy. The final part of the article contains directions for further studies.

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3

Cochran, James M. "Gerard Manley Hopkins’s Incarnational Ecology." Religion and the Arts 21, no. 3 (2017): 335–51. http://dx.doi.org/10.1163/15685292-02103002.

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This essay examines Hopkins’s “Binsey Poplars” from an incarnational theological lens. Such a reading negotiates seemingly incongruent arguments put forth by Post, who argues that Hopkins’s ecological world is “other,” and Day, who argues that Hopkins makes the ecological world comprehensible. Incarnational theology allows for a middle ground by preserving beings’ uniqueness yet unifying them in a collective body. Additionally, reading the poem from an incarnational theological lens continues recent critical work that sees religious dimensions in the poem. Finally, this essay suggests that Hopkins’s incarnational theology anticipates and speaks to contemporary ecological and ecocritical issues. As such, this essay reads contemporary and emerging ecocritical voices alongside Hopkins’s poem to demonstrate the harmony between the theological and theoretical voices.

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4

Tataryn, Myroslaw. "Sergei Bulgakov: Eastern Orthodoxy engaging the modern world." Studies in Religion/Sciences Religieuses 31, no. 3-4 (September 2002): 313–22. http://dx.doi.org/10.1177/000842980203100304.

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This paper argues that the Russian Orthodox theologian, Sergei Bulgakov (1871-1944), offers a unique engagement with the modern world and thus challenges a reified view of traditional Christian doctrine. Bulgakov's approach demonstrates that the doctrine of the Incarnation (as any doctrinal formulation) must be recognized as an attempt at understanding an ultimate truth (Divine Sophia) within a limiting context (earthly Sophia). Thus, although admitting the centrality of the Chalcedonian formula, theology must offer an interpretation and translation of its insights into the questions and dilemmas of the contemporary world. This open-ended approach is then applied both to Incarnational and ecumenical theology.

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5

Range, Melissa. "Incarnational Theology, and: All Creation Wept." New England Review 32, no. 1 (2011): 178–80. http://dx.doi.org/10.1353/ner.2011.a433231.

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6

Salazar, Marilú Rojas. "Clandestine Freedom: Toward the Development of a Queer Incarnational Theology." Feminist Theology 32, no. 3 (April 18, 2024): 330–41. http://dx.doi.org/10.1177/09667350241233592.

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This article seeks to explore critical notions for developing a queer incarnational theology perspective. It begins by examining the concepts of “freedom” and “clandestinity” and then moves into the post-human question, drawing on ecological feminism and queer/cuir theologies. In the final section, ideas are outlined that contribute to a queer incarnational theology, recovering the prophetic sense of the Gospel. This approach integrates freedom from a queer/cuir perspective into a theological framework that resonates with human diversity and embraces the interconnectedness of all forms of life, challenging oppressive structures, and recognizing the prophetic vitality of the Gospel.

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Morris, Valarie. "Love Me Tender: Incarnational Theology and Elvis." Modern Churchman 30, no. 2 (January 1988): 24–27. http://dx.doi.org/10.3828/mc.30.2.24.

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8

Ward, Graham. "A Question of Sport and Incarnational Theology." Studies in Christian Ethics 25, no. 1 (February 2012): 49–64. http://dx.doi.org/10.1177/0953946811428265.

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9

Morales, Isaac Augustine. "Incarnational "Intrinsicism": Matthias Scheeben's Biblical Theology of Grace." Nova et vetera 18, no. 1 (2020): 139–59. http://dx.doi.org/10.1353/nov.2020.0007.

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Snowber, Celeste. "Dancers of Incarnation." Thème 25, no. 1 (January 7, 2019): 125–38. http://dx.doi.org/10.7202/1055243ar.

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Анотація:

In poetic, sensuous and visceral language this article explores how one liturgical dance artist, whose work as a dancer and educator was centered in dance and theology for decades was informed by an incarnational theology to break open a field of embodied inquiry now situated outside the field of theological studies. The article is in itself a dance consisting of five movements which trace the journey of a liturgical dance artist from theology to doxology, embodied prayer and embodied inquiry to dancing in nature as a cathedral. Here in creating and performing site-specific work in the natural world, all of living and being is an embodied expression of spirit. Attention is given to the Biblical foundation of bodily expression and wisdom, moving to the fields of arts-based research rooted in phenomenology and curriculum theory to open up an embodied and poetic scholarship. Here writing is artistic and scholarly, personal and universal, evoking a physicality through the senses where connections between the holy and ordinary are honoured. Dance, movement and the body are rooted in incarnational and poetic expression and represent a philosophy through the flesh where physicality and spirituality are deeply intertwined.

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Дисертації з теми "Incarnational Theology"

1

Hu, Yi-Nan. "Incarnational pastoral ministry." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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2

Wells, Bradley Mark. "Co-Inhered Flesh: Incarnational Performance Theology in the Plays of Charles Williams." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11426.

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Анотація:

While remembered chiefly as a writer of fiction and poetry and as a member of the Inklings, Charles Williams (1886–1945) also deserves critical attention and analysis as a prolific and successful playwright, who made a unique and insufficiently recognised contribution to both the specific revival of religious verse drama and to the broader development of modern drama in the earlier part of the twentieth century. It is in his plays that Williams is best able to realize his unique literary and theological vision of what he termed Co-inherence. This belief in the mutual interdependence of the spiritual and physical realm, where the natural and supernatural co-exist, arose from Williams’s particular understanding of the Incarnation: the Word made flesh in the person of Christ. In striking and distinctive contrast with his prose and poetry, it is in the physical realm of the theatre that Williams was able to create, in live performance, an aesthetic of co-inhered flesh that physically embodied his unique incarnational theology. After first locating Williams’s plays within the context of his contemporary verse dramatists and religious thinkers, and surveying the extensive critical and biographical literature relevant to this topic, and establishing the key elements of his incarnational theology, the development and realization of his performance theology of co-inhered flesh is traced in its evolving complexity and various facets, expressions and characterisations through an investigation of all of Williams’s known plays, including his published and recently re-discovered unpublished works, and by considering five key aspects of his dramatic realization of his theory: his vision of the City, his notion of love, his sense of time, his apprehension of the Deity, and his understanding of the nature of evil.

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3

Kuykendall, Ronald Dent. "Christus consummator : the incarnational theology of Robert Isaac Wilberforce (1802-1857) : an evangelical reassessment." Thesis, Coventry University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492357.

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Robert Wilberforce (1802-1857), a son of William Wilberforce, is largely known through his apparent departure from his evangelical upbringing for the Roman Catholic Church following the Gorham Judgment (1850); this decision along with his agreement with much of the teachings in the Tracts for the Times, and friendships with men like Keble, Newman, Froude, Pusey, and Manning, have rendered his great systematic theological synthesis, The Doctnne of the Incarnation of Our Lord Jesus Christ (1848), largely unrecognized by the Evangelical audience to whom it was written. This revisionist thesis will attempt to provide a corrective to the study of the Oxford Movement as a whole by suggesting the need to modify long held theological conclusions concretized in the classic Evangelical work on the subject Peter Toon's Evangelical Theology 1833-1856. To provide the basis for such a revision of the literature this thesis will do five things. First, this thesis will draw together disparate praises for Wilberforce by credible scholars that are suggestive of the need for further research. Next, it will examine the complexities and ambiguities surrounding the task of defining an 'Evangelical' in the first half of the nineteenth century that makes it impossible to make a definitive determination in Wilberforce's case. The third accomplishment this thesis will aim to establish a philosophical and theological context for Wilberforce's various attacks against Evangelicalism of his day. This reexamination of the presuppositional basis of his theological argument and a new openness to appreciate the weaknesses of Rationalism will allow for his arguments to be given their full force and weight. The rest of the main body of research will attempt to set forth Wilberforce's systematic theology based upon the Incarnation. This theology will be extracted and examined through a detailed exposition of his most significant work 'The Doctrine of the Incantation'. Finally, in an appendix it will evaluate the existing literature on Wilberforce for the first time. This evaluation will demonstrate the significance of Wilberforce's work as it anticipated and predated the greatest achievements of the twentieth century Roman Catholic Church with respect to advances in soteriology, ecclesiology, and liturgical theology.

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4

Kapic, Kelly Michael. "Communion with God : relations between the divine and the human in the theology of John Owen." Thesis, King's College London (University of London), 2001. https://kclpure.kcl.ac.uk/portal/en/theses/communion-with-god--relations-between-the-divine-and-the-human-in-the-theology-of-john-owen(2d11b956-8695-4fc0-881b-0eaf6f8b89e4).html.

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5

Santos, Jose Celio dos. "Incarnation and Humanization in the Theology of Karl Rahner." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108065.

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Thesis advisor: O. Ernesto Valiente
Thesis advisor: Richard Lennan
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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6

Ho, Man Kei. "A critical study on T.F. Torrance's theology of incarnation." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683219.

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7

Rose, Timothy Edward Francis. "Paradox and revelation : the incarnation and natural theology in Kierkegaard's religious thought." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/paradox-and-revelation--the-incarnation-and-natural-theology-in-kierkegaards-religious-thought(19d84a13-825d-4307-90ff-e8f18131dc42).html.

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8

Bertozzi, Alberto. "The language of subjectivity postmodernity, Lacan, Levinas, theology /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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9

Tucker, Nicholas John Cuthbert. "In search of the romantic Christ : the origins of Edward Irving's theology of incarnation." Thesis, University of Stirling, 2018. http://hdl.handle.net/1893/27283.

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Анотація:

This thesis reassesses the evidence surrounding Edward Irving’s controversial teaching about the doctrine of the incarnation. Irving was a controversial figure in his own day and his legacy has been contested ever since he was dismissed from the ministry of the Church of Scotland for teaching that Christ had a ‘fallen’ human nature. This thesis re-examines the emergence and significance of Irving’s teaching. It evaluates the scholarly consensus that his distinctive Christology was a stable feature of his thought and argues the case that his thinking in this area did change significantly. Methodologically, this thesis draws on some aspects of Quentin Skinner’s work in the importance of context (Chapter Two) to understand Irving as he really was, rather than in terms of his later significance. In the light of this, Irving’s biography is examined in Chapter Three, before moving into a discussion of the influential part played by Samuel Taylor Coleridge in Irving’s intellectual development (Chapter Four). The second half of the thesis then moves on to consider the development of Irving’s Christology and the questions surrounding its provenance and development (Chapters Five and Six). Finally, in Chapter Seven, possible sources of explanation for Irving’s distinctive ideas about the Incarnation are exhibited and assessed. The argument of this thesis is that Edward Irving developed an account of the Incarnation that was essentially novel, in response to the Romantic ideas that he had derived from Coleridge. In accordance with Coleridge’s assessment, it is argued that this derivation was rendered more complex by Irving’s incomplete apprehension of Coleridge’s underlying philosophy. Nonetheless, it is argued that Edward Irving’s teaching presented a Romantic version of Christ, and that this distinctive conception owes more to the times in which Irving lived than to the theological tradition to which he claimed adherence.

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10

Kornu, Kimbell. "The logic of anatomy : dissective rationality and the difference of incarnation." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/42694/.

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My thesis is that the tendency of modern medicine to reduce patients into causes to be mastered rather than persons to be treated does not stem from post-Enlightenment developments but rather lies within the beginnings of Western medicine itself, in what I call the anatomical rationality. I follow the development of this rationality through Hippocrates, the beginnings of anatomical dissection in Aristotle and Herophilus, and the theological translation of anatomy by Galen. I further show how this anatomical rationality that arises from medicine then transforms into dissective analysis that applies to theological and philosophical discourse, as seen paradigmatically in Nestorianism and the ontological logic of Avicenna. I argue that this anatomical rationality is a totalizing approach to knowing that creates new dualisms, such that nothing can escape the dissective gaze, God and man included. I suggest that the way to overcome the totalizing effects of the anatomical rationality is turning to the Incarnation of Christ, the God-man, who provides both the metaphysical ground and imagination for paradox and mystery, thereby protecting the integrity of God and man.

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Книги з теми "Incarnational Theology"

1

Sherman, Anderson Ray, Kettler Christian D. 1954-, and Speidell Todd 1957-, eds. Incarnational ministry: The presence of Christ in church, society, and family : essays in honor of Ray S. Anderson. Colorado Springs: Helmers & Howard, 1990.

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2

Athanasius. On the Incarnation: The treatise De incarnatione Verbi Dei. Crestwood, NY: St. Vladimir's Orthodox Theological Seminary, 1989.

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3

Athanasius. On the incarnation: The treatise De incarnatione Verbi Dei. Crestwood, N.Y: St. Vladimir's Seminary Press, 1998.

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4

Chris, Boesel, and Keller Catherine 1953-, eds. Apophatic bodies: Negative theology, incarnation, and relationality. New York: Fordham University Press, 2010.

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5

Farley, Wendy. Gathering those driven away: A theology of Incarnation. Louisville, KY: Westminster John Knox Press, 2011.

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6

1956-, Davies Oliver, and Turner Denys 1942-, eds. Silence and the Word: Negative theology and incarnation. Cambridge, UK: Cambridge University Press, 2002.

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7

Orbe, Antonio. En torno a la Encarnación. Santiago de Compostela: Instituto Teológico Compostelano, 1985.

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8

Fife, Robert O. Conveying the incarnation. [Los Angeles?]: [Westwood Christian Foundation?], 1993.

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9

Potworowski, Christophe F. The Incarnation in the theology of Marie-Dominique Chenu [microform]. Ottawa: National Library of Canada, 1988.

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10

Oliver, Crisp, ed. A reader in contemporary philosophical theology. London: T & T Clark, 2009.

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Частини книг з теми "Incarnational Theology"

1

Dunlop, Sarah. "Is ‘Being There’ Enough? Explorations of Incarnational Missiology with Chaplains." In Chaplaincy and Practical Theology, 189–201. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-26.

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2

Dunlop, Sarah. "‘Is “Being There” Enough? Explorations of Incarnational Missiology with Chaplains’, Practical Theology 10.2 (2017)." In Chaplaincy and Practical Theology, 187–88. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003129547-25.

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3

Grozdanov, Zoran. "IncarNation." In Balkan Contextual Theology, 79–91. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003157915-6.

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4

Webster, John. "Incarnation." In The Blackwell Companion to Modern Theology, 204–26. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch13.

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5

Hewitt, Simon. "Incarnation and Trinity." In Negative Theology and Philosophical Analysis, 143–59. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49602-9_9.

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6

Ward, Graham. "Suffering and Incarnation." In The Blackwell Companion to Postmodern Theology, 192–208. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997123.ch11.

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7

"Gerkin's Incarnational Theology." In Clinical Pastoral Supervision and the Theology of Charles Gerkin, 41–59. Wilfrid Laurier Press, 2006. http://dx.doi.org/10.51644/9780889206618-005.

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Bannon, Brad. "Incarnational Speech." In How to Do Comparative Theology. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278404.003.0014.

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Brad Bannon argues that comparative theology both challenges and enables us to think differently about how scriptural revelation takes place. He begins by considering how to reformulate Christian theological questions through comparative theology. A half-century ago, Lutheran theologian Rudolf Bultmann provocatively answered “no” to a question he posed: Can the written words of John’s Gospel reveal the Word-become-flesh? Through an engagement with classical Vedānta texts, Bannon encourages us to reformulate Bultmann’s question: How might scriptural revelation occur as an event in the community’s midst, aside from—or subsequent to—the (necessary) activity of reading? Bannon then explores the question and possible answers in two primary and very influential instances of Hindu and Christian theological works: Śaṅkara’s commentarial Vedānta and a sermon by Nicholas of Cusa. By (re)incarnating the Word (whether Johannine or Vedic), the preacher and guru envision revelation as taking place beyond and subsequent to the activity of reading, in the lived and practiced word.

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"13. Incarnational Speech." In How to Do Comparative Theology, 271–300. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823278435-014.

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"A Trinitarian and Incarnational Theology." In On Laudianism, 47–58. Cambridge University Press, 2023. http://dx.doi.org/10.1017/9781009306829.003.

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Тези доповідей конференцій з теми "Incarnational Theology"

1

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.

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