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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.
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.
Повний текст джерелаАнотація:
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.
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.
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.
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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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.
7
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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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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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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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.
11
Mosher, Lucinda Allen. "Public Theology: Characteristics from the Multireligious Neighborhood." Anglican Theological Review 102, no. 2 (March 2020): 251–62. http://dx.doi.org/10.1177/000332862010200210.
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Given the multireligious neighborhood as its context, Lucinda Allen Mosher argues that Christian public theology is characteristically multidisciplinary, incarnational, cognizant of other faiths and cultures, supportive of civil discourse, collaborative, and transformational. Specialists who address the specifically inter-religious concerns of the multifaith neighborhood in faith-rooted terms indeed function as public theologians.
12
Pattel-Gray, Anne. "The Aboriginal Process of Inculturation." Journal for the Academic Study of Religion 17, no. 1 (October 4, 2007): 13–19. http://dx.doi.org/10.1558/jasr.v17i1.4033.
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2003 - Penny Magee Lecture
A critical aspect involved in aiding the development of an Aboriginal Theology is the process of inculturation. The importance given to this process is not just limited to superficial cultural dressings, but rather a deeper process that has been described as incarnational
13
de Wet, Chris L. "“Illius sponsi thalamus fuit uterus virginis”." Religion and Theology 27, no. 3-4 (December 8, 2020): 299–328. http://dx.doi.org/10.1163/15743012-02703007.
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Abstract This article examines the image of Mary’s womb as the bridal chamber in which the Word and the flesh, the divine and the human natures of Christ, are united. The image presents the reader with a paradox – the Word and the flesh engage in a divine unification and comingling in the womb of the virgin. The study traces the development of the image in the earlier works of Augustine, and contextualises it within Augustine’s later thought, in which the body and sexuality are considered in a more positive light. The study aims to demonstrate that Augustine’s structuring of incarnational theology served as a framework for his views on sexuality – prelapsarian, postlapsarian, and eschatological sexuality – and the discourse of the incarnation, especially in his later thought, should be seen primarily as a discourse of sexuality.
14
Macleod, Donald. "Dr T. F. Torrance and Scottish Theology: a Review Article." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (October 6, 2000): 57–72. http://dx.doi.org/10.1163/27725472-07201006.
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A modern Scottish Calvinist assesses T. F. Torranceʼs recent review of Scottish theology. While appreciative of Torranceʼs personal contribution to theology, this article takes issue with the thesis that Westminster Calvinism represented a betrayal of both Calvin and the earlier Scottish theologians. It focuses particularly on such issues as predestination, limited atonement, assurance and the free offer of the gospel. It also evaluates the claim that such ideas as incarnational redemption and Christʼs assumption of a fallen nature are supported by the older Scottish Reformed tradition. Finally, it examines Torranceʼs strictures on Scottish Calvinismʼs doctrine of God.
15
Zyzak, Wojciech. "Spiritual Theology: The Contribution of Edith Stein." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 1 (July 14, 2023): 115–30. http://dx.doi.org/10.15633/pch.13108.
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The author of the article studies the spirituality of Edith Stein. He presents Edith Stein’s contribution to the methodology of spiritual theology, her anthropological and theological vision, her evolution of the religious experience, the life of prayer and call to mysticism. Edith Stein carried out research which today would be regarded as being interdisciplinary. Her reflections have a huge influence on the methodology of the theology of spirituality. The spirituality of the Cross which Stein writes about in compliance with the classic masters, nowadays may be an adjustment to the incarnational spirituality, in her overly optimistic view on the usage of creatures and taking for granted the spiritual value of suffering.
16
Lawson, Finley I. "Why metaphysics matters for the science-theology debate – an incarnational case study." Studia Philosophiae Christianae 56, no. 3 (June 30, 2020): 125–55. http://dx.doi.org/10.21697/spch.2020.56.3.06.
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This article examines the relationship between science and theology within a critical realist framework. Focusing on the role of metaphysics as a unifying starting point, especially in consideration of theological issues that are concerned with corporeality and temporality (such as in the incarnation). Some metaphysical challenges that lead to the appearance of “paradox” in the incarnation are highlighted, and the implications of two forms of holistic scientific ontology on the appearance of a paradox in the incarnation are explored. It is concluded that ultimately both science and theology are concerned with the nature of reality, and the search for coherent models that can describe the unseen. Whilst one should maintain a criticality to any realist conception of theological and scientific theories, a shared metaphysics ensures theological doctrine can continue to be interpreted with relevance in a world in which scientific thought is increasingly stretching into the meta-scientific.
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Beggiani, Seely J. "The Incarnational Theology and Spirituality of John the Solitary of Apamea." Hugoye: Journal of Syriac Studies 21, no. 1 (January 1, 2019): 391–426. http://dx.doi.org/10.31826/hug-2019-210114.
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Workman, Nancy. "Creating a New Saint: Incarnational Theology and Sara Maitland's Ancestral Truths." Literature and Theology 19, no. 4 (October 3, 2005): 355–66. http://dx.doi.org/10.1093/litthe/fri043.
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19
Little, Brent. "An Anonymous Christian along the Ganges?" Philosophy and Theology 30, no. 2 (2018): 575–600. http://dx.doi.org/10.5840/philtheol201963116.
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Although not ignored, Rahner’s theology has not played a significant influence on the interdisciplinary scholarship between Catholic theology and literature, perhaps because Rahner’s thought is often considered to lack a theological aesthetics. This article encourages a reevaluation of this impression by bringing Rahner’s theology of symbol and his argument for the anonymous Christian into dialogue with the last novel of the acclaimed Japanese Catholic Shusaku Endo, Deep River (1994). Endo’s novel challenges theologians to consider Rahner’s insights in concrete, multi-cultural, and non-Christian contexts, and demonstrates the importance of thinking about Rahner’s theology of symbol in terms of narrative. At the same time, Endo’s novel prompts a reconsideration of Rahner’s controversial argument for the anonymous Christian, for Rahner’s thought and Endo’s novel present two different approaches to the issue of religious pluralism. In this dialogue between novelist and theologian, the Incarnational foundation of Rahner’s argument for the anonymous Christian emerges more clearly, a foundation that can be easily missed amidst his abstract rhetoric.
20
Zimmermann, Jens. "Weak Thought or Weak Theology? A Theological Critique of Vattimo's Incarnational Ontology." Journal of the British Society for Phenomenology 40, no. 3 (January 2009): 312–29. http://dx.doi.org/10.1080/00071773.2009.11006691.
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21
Wenk, Matthias. "An Incarnational Pneumatology Based on Romans 8.18-30: The Spirit as God’s Solidarity with a Suffering Creation." Religions 13, no. 3 (February 23, 2022): 191. http://dx.doi.org/10.3390/rel13030191.
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In this article, I argue that scholars of the field of New Testament theology need to be familiar with and listen to the various voices in the discourse of contemporary Christian spirituality in order to give voice to the ancient texts, as well as hear them in new ways. Based on Romans 8.18-30, I want to illustrate how the field of New Testament theology can contribute its voice to the contemporary (western) discussion on ecology, social justice, and power and at the same time enrich a spirituality of solidarity. For this purpose, I will contrast those voices within “pneumatological discourse” in Christian spirituality, which associates the work of the Spirit mainly with the improvement of one’s personal life, to Romans 8.18-30, a text central for Pauline pneumatology. I will argue that it represents a cosmic and eschatological outlook and fosters a Christian ethos of walking with the Spirit; taking side with a creation longing and groaning for redemption. This aspect has not received much attention, but is vital for a robust Christian spirituality, especially in regard to an ecological theology and a more nuanced understanding of power.
22
Miller Renberg, Lynneth J. "An Outward and Visible Sign of an Inward and Spiritual Grace." Church History and Religious Culture 99, no. 2 (August 12, 2019): 248–69. http://dx.doi.org/10.1163/18712428-09902001.
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Abstract Drawing on Headlam’s sermons, pamphlets, and letters, this article explores his theology of the ballet, a theology made possible by his conception of sacrament and sacramental bodies. Headlam’s incarnational sacramentalism not only enabled a support of the stage as divinely created and a sacrosanct space, but created an approach to dancers, particularly women, that was distinct in its treatment of all bodies as the same in potentiality before God. His sacramentalism defied the standard conflation of dance with female transgression and male danger. Accordingly, Headlam’s vision of the earthly kingdom of God was one in which there was truly neither male nor female, and in which the stage and its ballerinas could act as models of the grace of Christ rather than as reflections of fallen humanity.
23
Lashier, Jackson. "Irenaeus as Logos Theologian." Vigiliae Christianae 66, no. 4 (2012): 341–61. http://dx.doi.org/10.1163/157007212x613401.
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Abstract Despite the prevalence of “Logos” as a christological title in his works, Irenaeus of Lyons has not been considered a Logos theologian due to an untenable presupposition that the Greek doctrine of the Logos has no place in the biblical thought of Irenaeus. The purpose of this article is to study Irenaeus’ use of “Logos” in explaining the nature and work of the Second Person, particularly in his pre-incarnational state. Furthermore, I read Irenaeus in conjunction with Justin’s Logos theology to demonstrate that Irenaeus alters the dominant understanding of Logos theology in the second century. In Irenaeus’ works, the title “Logos” functions to unite the Father and Son in one, equal divine nature, allowing the Son to work on behalf of the Father in creation as an agent of creation and revelation.
24
Timpe, Kevin. "Cooperative Grace, Cooperative Agency." European Journal for Philosophy of Religion 7, no. 3 (September 23, 2015): 223–45. http://dx.doi.org/10.24204/ejpr.v7i3.113.
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In an earlier paper, I argued for an account of the metaphysics of grace which was libertarian in nature but also non-Pelagian. My goal in the present paper is to broaden my focus on how the human and divine wills relate in graced activities. While there is widespread agreement in Christian theology that the two do interact in an important way, what’s less clear is how the wills of two agents can be united in one of them performing a particular action via a kind of joint or unitive willing. Insofar as the goal in these unitive willings is to have the human will and the divine will operating together in the human bringing about a particular action, I refer to this kind of volition as ‘cooperative agency’. I explore two different models – an identificationist model and an incarnation model – regarding how the human agent is aligned with God in cooperative agency. I then argue that there are significant reasons for preferring the incarnational model over the identificationist model.
25
Rennebohm, Samuel B., and John Thoburn. "Incarnational Psychotherapy: Christ as the Ground of Being for Integrating Psychology and Theology." Pastoral Psychology 70, no. 2 (February 11, 2021): 179–90. http://dx.doi.org/10.1007/s11089-021-00940-x.
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26
Hong, Chang-hyun. ""Incarnational Hospitality : Dialogue between the Doctrine of the Incarnation and the Philosophy of Emmanuel Levinas for a Theology of Hospitality"." Religion and Culture 45 (December 30, 2023): 143–67. http://dx.doi.org/10.46263/rc.45.5.
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27
Grumett, David. "Church, World and Christ in Teilhard de Chardin." Ecclesiology 1, no. 1 (2004): 87–103. http://dx.doi.org/10.1177/174413660400100105.
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AbstractIn the cosmology and theology of Pierre Teilhard de Chardin, the Church has not often been considered to possess any significant function. In fact, Teilhard devotes considerable attention to several key ecclesiological questions. Fundamental to the Christian mission of the conversion of the world to Christ is an incarnational theology of the conversion of the Church to the world. This requires the Church to accept the modern world as currently and contingently constituted. The Church spiritually transforms the materiality of the world in its sacraments and through the practical works of its members. It provides the physical means of the convergence of the world towards its final unity, and for this reason calls its members to obedience, despite its imperfections. Catholicism has the potential to bring all Christians to unity in a self-transforming ecumenism that could also encompass other faiths.
28
McDuffie, David C. "The Epic of Evolution and a Theology of Sacramental Ecology." Religions 10, no. 4 (April 1, 2019): 244. http://dx.doi.org/10.3390/rel10040244.
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The ‘Epic of Evolution’ is the scientific story that reveals that we live in an approximately 14-billion-year-old universe on a planet that is approximately 4.6 billion years old and that we are a part of the ongoing process of life that has existed on Earth for 3.5–4 billion years. This article focuses on the religious and ecological significance of the evolutionary epic in an effort to seamlessly connect the ecological value attributed as a part of an understanding of the evolutionary connectedness of life on earth with the Divine grace understood to be present in Christian sacramental worship. With a particular emphasis on the Eucharist, I argue that the sacramental perspective of grace being conveyed through material reality provides the potential for Christian sacramental tradition to make a significant contribution to protecting the threatened ecological communities of our planet. By incorporating William Temple’s concept of a ‘sacramental universe,’ I propose that the grace that is understood to be present in the substances of the bread and wine of the Eucharist points outward so that it can also be witnessed in all of God’s ongoing Creation. When the Eucharist is understood as taking place in a sacramental universe from which ecological grace flows; the incarnation can be recognized not as a one-time event but as an ongoing sacramental process through which God is revealed through the perpetual emergence of life. Consequently, as the primary form of sacramental worship in Christian tradition, the Eucharistic witness to the incarnation of God in Jesus and thanksgiving for life overcoming death provide Christians with a ritual orientation for recognizing the incarnational presence of God as an ever-present reality potentially witnessed in all that is. Therefore, the formal sacrament of the Eucharist is a part of a broader sacramental ecology of earthly life in which the presence of Divine grace can be witnessed in all aspects of the natural order. As a result, connecting Eucharistic grace with the value associated with an awareness of the ecological and genetic connectedness of all forms of life serves as a mutual enrichment of sacramental tradition and contemporary efforts to protect life on Earth.
29
Shin, Wonchul. "“Our Tongue-Cut God, Respond to Us”: Prayer of Righteous Anger and Communal Lament as Theology of the Oppressed." Theology Today 78, no. 1 (April 2021): 29–42. http://dx.doi.org/10.1177/0040573620968098.
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This article offers a theological reflection on prayer of anger and lament as a formative source for the oppressed in constructing and embodying their own theology. For this purpose, particular attention is paid to Kim Heunggyum’s scandalous prayer-song “The Father of Minjung,” which was widely sung by Korean minjung amid their political resistance against the authoritarian regimes in the 1980s. This article historically traces this prayer-song’s original context and developmental stages and analyzes its use of cross-genre that blends the styles and structures of the minjung-gayo and the lament psalms. Theological reflection on this prayer-song focuses on particular religious affections, righteous anger and communal lament, shaped by the Korean minjung’s collective performance to sing this prayer-song as a means of political resistance. By drawing on Audre Lorde, Johann Baptist Metz, and Emmanuel Levinas, this article points out limitations of Barth’s theology of prayer and presents how Kim’s prayer-song that evokes righteous anger and communal lament served as a formative source for the Korean minjung in doing their own critical and incarnational theology.
30
Thiessen, Mitch. "“God Himself Is Dead”: Returning to Hegel’s Doctrine of Incarnation." Religions 15, no. 3 (February 29, 2024): 312. http://dx.doi.org/10.3390/rel15030312.
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This essay presents a certain defense of Hegel’s doctrine of Incarnation. For Hegel, the logic of the Incarnation constitutes not only the highest insight of religion and theology but, arguably, the key to philosophy itself, as the perfected self-knowledge of the absolute. Such knowledge is what Hegel calls “absolute knowing”, and marks the absolute reconciliation of the knowing subject and its object, substance, or in other words: of the domains of, as it were, historical knowledge and eternal truth. Hegel discovers in the Christian doctrine of Incarnation the logic of this very reconciliation of history and eternity: truth, or the absolute, coincides with the subject’s knowledge of it, which not only includes but privileges the historical “dismemberment” involved in such knowing. Only in Christianity does God dismember himself, or become historical—sacrifice himself, die—in order to know and become himself. But this “death of God” is for Hegel the very meaning of modern subjectivity. For this reason, or if Hegel is right, the Hegelian subject constitutes the sole way in which the desire of philosophy—namely, for the other that truth is—can keep itself from becoming incoherent after the death of God. It is not merely that Hegel’s doctrine of the subject remains valid despite the death of God; rather, the Hegelian subject, whose logic is incarnational and for this reason founds itself on the “death of God”, stands as the sole coherent articulation of this event, even and especially in its Nietzschean guise.
31
Watkins, Clare. "Practising Ecclesiology: From Product to Process." Ecclesial Practices 2, no. 1 (May 8, 2015): 23–39. http://dx.doi.org/10.1163/22144471-00201009.
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This paper positions theological action research methods of ecclesiology within current debates around ecclesiology and ethnography, and within theological reflections on postmodern culture. In relation to the first, it responds to Nicholas Healy’s proposal of ethnographic methods, and his more recent questionings of this approach, before, secondly, engaging with Lieven Boeve’s account of postmodern theology as a non-correlative attentiveness to dialogue and interruption. In each case the nature of the difficulties for practical ecclesiological approaches are rooted in the modern moves away from integrative, pre-modern approaches, towards more rationalised, systematised accounts of reality. Such modern accounts are seen as failing the incarnational theological instincts of Christian theology generally, and the concrete theological concerns of ecclesiology in particular. Theological Action Research offers a response to these contemporary challenges, envisioning ecclesiology as a discursive practice, which finds its identity in process and pedagogy, rather than in the construction of an ecclesiological ‘product,’ or model.
32
Strobel, Kyle. "Jonathan Edwards's Reformed Doctrine of Theosis." Harvard Theological Review 109, no. 3 (July 2016): 371–99. http://dx.doi.org/10.1017/s0017816016000146.
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Amid a scholarly rediscovery of Protestant forms of theosis, questions of whether Jonathan Edwards developed a theotic account of redemption have received increased attention. Ironically, however, interest in Edwards's doctrine of theosis has emphasized the philosophical rather than the theological bases in ways that seem to set him outside the boundaries of Reformed orthodoxy. Yet if we shift our attention away from the neo-Platonic explanations of Edwardsian theosis and place it instead where Edwards himself focused—on the communicable nature of the triune God within the economy—we see that his notions of theosis rest on firmly Protestant foundations and result in recognizably Reformed conclusions. But to say that attention to Edwards's trinitarian and incarnational theology reveals an orthodox form of theosis is not to say that his theotic soteriology lacked distinctive and even innovative elements. Unlike other theologians whose accounts of theosis bifurcated God's communicable nature from the creatures’ relational participation among the divine persons, Edwards's theology made room for and insisted on both.
33
Michener, Ronald T. "Theological Turns Toward Theopoetic Sensibilities: Embodiment, Humility, and Hospitality." Evangelical Quarterly 89, no. 1 (April 26, 2018): 21–33. http://dx.doi.org/10.1163/27725472-08901002.
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A ‘theopoetic’ issues a clarion call for an embodied, multi-dimensional theology as an affirmative response to the excesses of reason and cognition often characteristic of modernity and evangelical theological expressions. When reason becomes detached from the imagination, it robs the Church of the breadth of God’s incarnational communicative action through both the mind and heart: theo-logic and theo-poiesis. This article will highlight several recent ‘theopoetic’ trajectories as exemplars towards an overall theological sensibility that includes human thinking, affections, and imaginations manifested through embodiment, humility and hospitality. It intends to stimulate further research and dialogue for evangelical theopoetic initiatives, integrating both the cognitive and affective in theological discourse.
34
Wiitala, Pam. "Sacred Liturgy: The Language of the Mystical Body of Christ." Antiphon: A Journal for Liturgical Renewal 27, no. 2 (2023): 222–60. http://dx.doi.org/10.1353/atp.2023.a914285.
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ABSTRACT: The Wednesday addresses by Pope John Paul II, published as The Theology of the Body , can provide some insights into how one should approach the sacred liturgy. The liturgy presents the mysteries of the life of Christ, both those of his life on earth and those of his Mystical Body, the Church. This article, drawing upon the incarnational theological anthropology of Pope John Paul II, explores the notion of sacred liturgy as the “language” of the Church. Through this lens, the various liturgical gestures and actions are infused with a deeper meaning, making them an apt means and medium for expressing the Mystical character of the Church.
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Clay, Megan. "Abundant Body Narratives: Re-Visioning the Theological Embodiment of Women through Feminist Theology and Art as a Way of Flourishing." Feminist Theology 25, no. 3 (May 2017): 248–56. http://dx.doi.org/10.1177/0966735017693969.
Повний текст джерелаАнотація:
One of my projects as a Research Fellow for The Institute for Theological Partnerships (ITP) at the University of Winchester is the Feminist Theology and Art Forum. This project was born out of my Doctoral thesis which combines both art and feminist liberation theologies. Thus creating a methodology in which art as language gives voice to women’s experience within the theological world. The Forum so far has opened a window of opportunity for female artists and feminist theologians alike to exhibit visual artwork that demonstrates their incarnational experience through the concept of Christ/a and Mary/Miriam from a feminist theological perspective. There have been two exhibitions with a third exhibition this year which will have a feminist ecological/theological theme highlighting the important role that many women globally play in their own wellbeing and flourishing in connection with the Earth/Gaia. This article moves briefly from personal experience, which is where all feminist theology begins, into the wider world of possibilities for women to use both art and feminist theology as a model for expressing another way of speaking their experience theologically, ecologically, socially and politically and in so doing create a space in which they too may flourish.
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Connolly, Robert P., and Keri Vacanti Brondo. "INCARNATIONAL THEOLOGY AND THE GOSPEL: EXPLORING THE MISSISSIPPI MODEL OF EPISCOPAL MEDICAL MISSIONS TO PANAMA." NAPA Bulletin 33, no. 1 (July 2, 2010): 31–49. http://dx.doi.org/10.1111/j.1556-4797.2010.01039.x.
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Kaminski, Phyllis H. "“Reproducing the World”: Mary O'Brien's Theory of Reproductive Consciousness and Implications for Feminist Incarnational Theology." Horizons 19, no. 2 (1992): 240–62. http://dx.doi.org/10.1017/s0360966900026244.
Повний текст джерелаАнотація:
AbstractMary O'Brien has inspired a vigorous reexamination of the concept and practices of reproduction. Her philosophy of birth reclaims this central female experience from the existentialist category of unconscious immanence. This article sketches O'Brien's theory and suggests how her reappraisal of reproductive process sheds light on the contradictions in traditional messages about biological difference, the nature of women, and the meaning of motherhood. It illustrates its claim by reading one such message, John Paul II's Mulieris Dignitatem, in light of O'Brien's work, and argues that using the bio-social process of reproduction as an analytic tool helps overcome dualisms and can further feminist insights into incarnation as a dynamic principle of creation. It invites further reflection on embodiment, birth, and motherhood as theological concepts.
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McLeish, Tom. "Before Science and Religion: Learning from Medieval Physics." Modern Believing 62, no. 2 (April 1, 2021): 124–35. http://dx.doi.org/10.3828/mb.2021.9.
Повний текст джерелаАнотація:
Scientists today are surprised when confronted by the sophistication of natural philosophy of the thirteenth century. Although clearly of a former age and holding very different perceptions of material structure, its mathematical and imaginative exploration of nature is striking. It also finds a natural theological and contemplative framing; because of this it can work as a resource for contemporary projects constructing ‘theology of science’ and constructing different approaches to the relation of science and religion. Taking the work of the English polymath Robert Grosseteste from the 1220s as an example, I exemplify these claims in more detail through three aspects of medieval physics: 1) a teleological narrative for science; 2) a fresh apprehension of scientific imagination; and 3) a christological and incarnational metaphysics.
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Hebblethwaite, B. "The Jewishness of Jesus from the Perspective of Christian Doctrine." Scottish Journal of Theology 42, no. 1 (February 1989): 27–44. http://dx.doi.org/10.1017/s0036930600040515.
Повний текст джерелаАнотація:
The task undertaken in this essay is to consider the significance for Christology of a relatively orthodox incarnational kind, of the fact that Jesus of Nazareth was a first century Jew. In other words the frame of reference taken here is the Christianity of the Christian creeds. The question asked is what the Jewishness of Jesus means for that. The task, no doubt, would have been much easier, though less interesting, had we followed the example of those who seek to demythologise the doctrine of the Incarnation, either in the interests of an eirenic global, pluralist, theology of religions, or in the interests of a purely expressivist, anti-realist, analysis of Christian faith. Even on such views as these, as represented by John Hick and Don Cupitt for example, there would be some interesting questions remaining: what still differentiates Christianity from Judaism? Why follow the Jewish prophet, Jesus, rather than some other? Does the Christian ideal necessarily retain its historical links with the Jewish ideal? But these are not the questions pursued here. It is not necessary to abandon the characteristic tenets of one's faith in order to make progress in inter-faith dialogue. Rather, what we bring to the dialogue and submit to mutual questioning are the distinctive and representative faith-stances, true to the patterns of belief and worship of the majority of our coreligionists.
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Book, Curtis. "The Continuing Relevance of Orlando Costas' Ecclesiology La pertinence toujours actuelle de l'ecclésiologie d'Orlando Costas Die beständige Bedeutung der Ekklesiologie Orlando Costas La relevancia actual de la eclesiología de Orlando Costa." Mission Studies 24, no. 1 (2007): 47–78. http://dx.doi.org/10.1163/157338307x191570.
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AbstractSignificant is the ecclesiology of Latin American contextual theologian Orlando Costas for mission studies today, says this article. Beginning with his birth in Puerto Rico, this article traces the socio-religious context of Costas as key to the later development of his incarnational theology from the periphery. Then, by showing how Costas relates his models of the church to his kingdom theology as sign and instrument of God's salvation, the author points out that Costas' ecclesiology profoundly shapes the understanding of mission in general and critiques Church Growth theory in particular. Costas' ecclesiology of the incarnational hermeneutics of Jesus Christ from the Galilean periphery challenges the church as Christ's visible body to obey its Master through a life of discipleship and suffering for the sake of others, especially the poor. Cet article souligne l'importance de l'ecclésiologie du théologien contextuel latino-américain Orlando Costas pour l'étude de la mission aujourd'hui. A partir de sa naissance à Porto Rico, l'article fait remonter les développements de la théologie incarnationnelle de Costas, à partir de la périphérie, à son contexte socioreligieux. Puis, exposant comment Costas relie ses modèles de l'Église à sa théologie du Royaume comme signe et instrument du salut de Dieu, l'auteur montre que l'ecclésiologie de Costas influence profondément la compréhension de la mission en général et les critiques de la théorie de la Croissance de l'Église en particulier. Chez Costas, l'ecclésiologie de l'herméneutique incarnationnelle de Jésus-Christ, à partir de la périphérie galiléenne, oblige l'Église, en tant que corps visible du christ à obéir à son Maître par une vie de disciple, souffrant pour le bien des autres et en particulier des pauvres. Die Ekklesiologie des lateinamerikanischen kontextuellen Theologen Orlando Costa ist für die aktuelle Missiologie von Bedeutung, behauptet dieser Artikel. Ausgehend von seiner Geburt in Puerto Rico untersucht der Artikel den sozioreligiösen Kontext Costas als Schlüssel zur weiteren Entwicklung seiner inkarnatorischen Theologie von der Peripherie her. In der Darstellung, wie Costa seine Kirchenmodelle mit seiner Reich-Gottes-Theologie als Zeichen und Instrument des Heils Gottes in Beziehung setzt, zeigt der Autor, dass die Ekklesiologie Costas das Missionsverständnis grundlegend beeinflusst und speziell die Theorie des Kirchenwachstums kritisiert. Die Ekklesiologie der inkarnatorischen Hermeneutik mit Jesus Christus aus der galiläischen Peripherie fordert die Kirche als den sichtbaren Leib Christi heraus, ihrem Meister zu gehorchen in einem Leben von Jüngerschaft und Leiden für die anderen, besonders für die Armen. De acuerdo con el artículo, la eclesiología del teólogo contextual latinoamericano Orlando Costa es significativa para la misionología actual. Comenzando con su nacimiento en Puerto Rico, este artículo analiza los rasgos del contexto socio religioso de Costa como clave para el desarrollo posterior de su teología encarnacional desde la periferia. Después, al mostrar cómo Costa relaciona sus modelos de la iglesia con su teología del Reino como signo e instrumento de la salvación de Dios, el autor indica que la eclesiología de Costa configura profundamente la compresión de la misión en general y critica la teología del crecimiento de la iglesia en particular. La eclesiología de Costa de una hermenéutica encarnacional de Jesucristo desde la periferia de Galilea desafía a la iglesia como el cuerpo visible de Cristo a obedecer a su maestro a través de una vida de discipulado y sufrimiento en bien de los otros, especialmente de los pobres.
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Morrison, Glenn Joshua. "A Spiritual Theology of Integral Human Development: To “Grow in Holiness”." Religions 14, no. 10 (September 26, 2023): 1233. http://dx.doi.org/10.3390/rel14101233.
Повний текст джерелаАнотація:
The article identifies the nature of integral human development as a Christian imperative and an incarnational life of responsibility for others. To grow in holiness through the truth of the Gospel signifies overcoming the egoism of the self, being generous in responsibility (love in truth), and discovering a beatitude of hope to become sons and daughters of God (truth in love). Engaging truth in the light of history, evil, and death, the article proceeds to relate the encounter of the soul with “the depths of God” (1 Cor 2:10) to learn from the Spirit a life aimed for the common good. The path to “the depths of God” is one of hope to encounter the vulnerability of the other and oneself, a journey into boldness, newness, and redemption with Christ towards the face of the forsaken and poor. Integral human development, a pathway of peace and healing “to the far and the near” (Isa 57:19), is otherwise than an evasion of love and responsibility. For in the proclamation and witness that “God is love” (1 Jn 4:16) lies the hope to build the earthly city of God and herald an end to war, indifference, and hatred of others.
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Kramer, E. J. David. "Contextualization and the ‘Death and Resurrection’ Pattern." Mission Studies 39, no. 1 (February 15, 2022): 70–94. http://dx.doi.org/10.1163/15733831-12341830.
Повний текст джерелаАнотація:
Abstract Grasping contextualization through the New Testament pattern of ‘death and resurrection’, invigorates the conversation between missiology and systematic theology and affords numerous conceptual benefits. By employing N.T. Wright’s rendition of the Apostle Paul’s life-transformation as ‘dying and rising with Christ’, a pattern suggests itself that accounts for both continuity and discontinuity between Paul’s former life and his life ‘in Christ’. When this pattern informs theological reflection on contextualization, its shape and significance can be better appreciated and named. This is demonstrated with reference to three systematic loci. First, Christology: the widespread incarnational model for understanding contextualization is expanded to include Christ’s death and resurrection. Second, soteriology: the death and resurrection pattern llumines conversion as both a point and a process. Third, eschatology: this same pattern sheds light on contextualization’s final significance for humanity’s life in the new creation.
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King, Karen L. "The Place of the Gospel of Philip in the Context of Early Christian Claims about Jesus' Marital Status." New Testament Studies 59, no. 4 (September 3, 2013): 565–87. http://dx.doi.org/10.1017/s0028688513000192.
Повний текст джерелаАнотація:
It has long been recognized that one of the main topics of the Gospel of Philip is ritual, including ‘the bridal chamber’, and numerous studies have discussed what practices and attitudes toward sexuality and marriage are implied by this imagery. This article will build on these studies to argue that the Gospel of Philip portrays the incarnate Jesus as actually married (to Mary Magdalene) and it represents that marriage as a symbolic paradigm for the reunification of believers with their angelic (spiritual) doubles in Christian initiation ritual, a ritual which effectively transforms initiates into members of the body of Christ and also enables ‘undefiled marriage’ for Christian partners by freeing them from demonic influences. The article aims to show that this distinctive position on Jesus' marital status was catalyzed by reading Ephesians 5 in conjunction with Valentinian incarnational theology.
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Kanary, Jonathan. "Transforming Friendship: Thomas Aquinas on Charity as Friendship with God." Irish Theological Quarterly 85, no. 4 (August 17, 2020): 370–88. http://dx.doi.org/10.1177/0021140020948350.
Повний текст джерелаАнотація:
This article argues that Thomas Aquinas’s definition of charity in the Summa Theologiae as ‘a kind of friendship’ represents a distinctive and theologically significant development of both the Aristotelian and the Christian monastic traditions on which he builds. By approaching his discussion of charity in the secunda secundae through the gateway of friendship, Thomas is able to characterize the spiritual vision of this portion of the Summa through a twofold movement of grace and participation. The shape of this twofold movement has an implicitly incarnational character, and thus points to the divine Subject of the Summa’s third and culminating volume. But the participatory aspect of this spiritual theology also reveals the indispensable role of the human person, and thus allows Thomas to offer a nuanced explanation of the ways that friendship with God relates to friendships with other human beings.
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Richie, Tony. "Transposition and Tongues: Pentecostalizing an Important Insight of C.S. Lewis." Journal of Pentecostal Theology 13, no. 1 (2004): 117–37. http://dx.doi.org/10.1177/096673690401300107.
Повний текст джерелаАнотація:
AbstractC.S. Lewis explained the divine-human interface that occurs through the operation of the Holy Spirit in the experience of believers through his principle of transposition, exemplified in the practice of speaking in tongues. The main import of transposition is an adaptation from a higher to a lower medium. Transposition suggests tongues speech is an adaptation of a supernatural experience of the divine Holy Spirit to the natural medium of human expression. Being initially embarrassed by tongues but still intrigued by its biblical precedents, Lewis transports glossolalia from the realm of the hysterical into the realm of the holy. Taking Lewis’ idea even further, a Pentecostal approach to transposition suggests tongues speech is an event including supernatural, incarnational, transformational, sacramental, and eschatological nuances far beyond the status of mere ecstatic speech. The principle of transposition holds incredible potential for Pentecostal theology and spirituality.
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Godzieba, Anthony J. "Five Looks at Emmaus: Revelation, Resonance, and the Sacramental Imagination." Religions 14, no. 7 (July 11, 2023): 895. http://dx.doi.org/10.3390/rel14070895.
Повний текст джерелаАнотація:
The intersection between religious experience and aesthetic experience has become so obvious that the current “aesthetic turn” in Christian theology no longer needs to be defended. In this essay, I discuss that intersection point from the point of view of Roman Catholicism, in order to demonstrate the bold claim that the arts and the performance they evoke from us are as important as the creed for Catholicism. The essay aims to do three things: first, to examine that intersection point and emphasize the elements of intentionality and desire; second, to analyze one expression of that intersection, namely the connection among Catholic faith claims, the visual arts, and Catholicism’s incarnational-sacramental imagination (using depictions of the post-Resurrection Emmaus story); third, to use hints from Hartmut Rosa’s recent work on “resonance” to tease out how revelation and transformation occur at this intersection.
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이정배. "Nature as a Light of Transcendence: The Ecological Theology of S. McFague Based on the Incarnational Spirituality." Theology and Philosophy ll, no. 14 (June 2009): 79–111. http://dx.doi.org/10.16936/theoph..14.200906.79.
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Reynolds, Stefan Gillow. "Christian Mysticism and Incarnational Theology: Between Transcendence and Immanence. Edited by Louise Nelstrop and Simon D. Podmore." Journal of Theological Studies 68, no. 1 (March 2, 2017): 493–96. http://dx.doi.org/10.1093/jts/flx082.
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Mitchell, Roger Haydon. "The centrality of the poor to the work of the kingdom of God in the 21st century West." Kenarchy Journal 1 (May 2020): 76–84. http://dx.doi.org/10.62950/vzwpl16.
Повний текст джерелаАнотація:
This paper centres around three foci: incarnational hermeneutics, the social impact of spiritual renewal and the cultivation of emerging new political space. Firstly, the implications of an incarnational or ‘Jesus’ hermeneutic for reinstating the poor as the primary focus for theology is considered. This emphasises the centrality of the poor as a defining characteristic of the Jesus narrative and includes accounting for the displacement of Jesus’ focus on the poor throughout the history of the church. Secondly, a personal and historical genealogy of the last three generations of spiritual renewal is evaluated as testimony to the reinstatement of the poor as primary agents of the gospel. Thirdly, an attempt is made, drawing on the work of contemporary political theologians, to explain and delineate the new post-secular political space in the western world with reference to the inroads of Islamic extremism, Trump’s populism and the UK’s Brexit. Conceiving this space as a fulfilment of the consequences of empire, the poor are presented as a current political category. Finally, the role of the ecclesia as servants with the poor in cultivating the emerging space is configured as an expression of the politics of love. The paper draws on the findings of my own research into the subsumption of transcendence by sovereignty in Church, Gospel and Empire: How the Politics of Sovereignty Impregnated the West (Eugene, Oregon: Wipf and Stock, 2011) and the experience of The Poverty Truth Commission, http://www.faithincommunityscotland.org/wp-content/uploads/2016/02/Poverty-Truth-Commission-8_opt.pdf and particularly the Morecambe Bay Poverty Truth Commission.
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Gruenwald, Oskar. "The Third Culture." Journal of Interdisciplinary Studies 17, no. 1 (2005): 139–60. http://dx.doi.org/10.5840/jis2005171/28.
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This essay explores a new conceptual paradigm for bridging the gulf separating what C. P. Snow called The Two Cultures--science and the humanities. Central to this rainbow paradigm is a more unified, holistic, and integral understanding of human life in society. A fruitful science-theology dialogue presupposes a much broader context of a revitalized Third Culture which weaves together insights from all the arts and sciences, social sciences and humanities. The essay thus invokes the incarnational dimension of man as God's creation and truth as the Logos or ultimate Reality. The conclusion follows that a new lingua franca--a more felicitous conceptual understanding focusing on man as the missing link-requires integrative insights across all disciplines. Such an integral vision of what it means to be fully human reflects a sapiential, existential, and eschatological challenge of unity in diversity, that is, a truly human culture or a culture of cultures.