Spelling suggestions: "subject:"[een] SYSTEMATIC THEOLOGY"" "subject:"[enn] SYSTEMATIC THEOLOGY""
91 |
Cesta filozofie náboženství, potažmo filozofické teologie: R. Schaeffler - T. de Boer - C. Jež / The Way of Philosophy of Religion or Philosophical Theology in the Work of R. Schaeffler, T. de Boer, C. JežKábele, Tomáš January 2014 (has links)
1 Diplomová práce Tomáš Kábele: Cesta filozofie náboženství, potažmo filozofické teologie: R. Schaeffler - T. de Boer - C. Jež, Praha 2014 Keywords philosophy of theology, systematic theology, history of the Czech theology Abstract This thesis describes the path of philosophy of religion in the 20th century. Contemporary Authors Richard Schaefller and Theo de Boer gave new impulse to the philosophy of religion: a different view of God's characteristics (e.g. transcendence, perfection), emphasis on the experience of revelation and existential experience, finding inspiration in art and contemporary culture, thinking in a dialogical context - Personnel a positive perception of time and historicity, the newly rediscovered structure they will tell faith. In contrast, the philosophy of religion early 20th century based on reason and Aristotelian thought and refused to talk about the role of time in the region. As its representative serves to author of this work Cyril Weir's writings: Personal God and religion. The thesis assesses the work in the historical context, deals with the analysis of his book, while it compares with the current philosophy of religion. In the end the author evaluates the ideas that the results of his work can offer to the dogmatic theology.
|
92 |
The Papacy as ecumenical challenge : contemporary Anglican and Protestant perspectives on the Petrine MinistryLe Bruyns, Clint Charles 12 1900 (has links)
Thesis (DTh (Systematic Theology and Ecclesiology))--University of Stellenbosch, 2004. / This dissertation explores how Anglican and Protestant church perspectives on the papacy are increasingly changing, as they identify the need for and value of a universal ministry of unity that may potentially be recognised in the future as a legitimate and propitious structure of ministry, though not without modification.
|
93 |
Suffering and God : a theological-ethical study of the war in the Sudan, 1955-Dau, Isaiah Majok 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This dissertation is a theological-ethical study of suffering and God in relation to the war in
Sudan. It examines historical, political, socio-economic and religious factors behind one of
the longest wars of Africa. Over the last forty years, Sudan, the largest country in Africa has
intermittently been at war with itself. This bitter conflict, pitting the predominantly Moslem
north against Christian and animist south, has devastated communities, families as well as
basic socio-economic infrastructure and has turned this potentially rich land into one of the
most impoverished and heavily indebted countries in Sub-Saharan Africa. From 1983 to the
present, this war of attrition has claimed nearly two million lives and displaced double that
figure of people from their homes, scattering them all over the globe. But in the midst of this
human catastrophe, the church has grown enormously. It has one of the fastest growth rates in
Africa today. In its struggle with faith and the reality of suffering, the church in Sudan
variedly interprets its predicament if only to make sense of this sordid experience. In that
regard, it interprets suffering as divine judgement and as a direct result of a cosmic conflict
between God and the forces of evil. At the same time, the church pleads with God for his
intervention and deliverance. Thus, the image of God as Judge-Deliverer largely dominates
the theology and worship of the suffering church in the war-torn country. This seems to be
the major theme of more than 1 500 Bor Dinka new songs, composed in the war.
To place the suffering of the church in Sudan in the larger context of Christian theology, this
dissertation briefly looks at the problem of evil and suffering in 'classical theology',
examining the thought of Augustine, Luther and Calvin as well as the paradigm shift in the
optimism of the Enlightenment. Similarly, this dissertation takes a brieW look at 'alternative
theodicies' that followed the collapse of the fine edifice of the Age of Reason and the
dereliction of the world wars and natural disasters. In this category is to be found the dialectic
theology of Karl Barth and Ji.irgen Moltmann. The praxis of Liberation Theology is also
briefly explored as a response to suffering. GC Berkouwer's 'believing theodicy' is examined
as a theological and Biblical critique of the whole project of theodicy as a wrongheaded
enterprise vainly trying to justify the ways of God to man instead of the reverse. The African
traditional view of suffering and evil is explored as a sharp contrast to the Western view.
Looking at the Scripture, this work identifies five ways the Bible addresses the problem of
evil and suffering. In the Bible, suffering may come as a punishment for sin or as a disciplinary measure from God or as a test of faith or faithfulness or as a price of choosing to
follow Jesus or simply as innocent as in the case of Job.
Admitting to the apparent mystery and insolubility of the problem of evil, this dissertation,
finally, proposes the cross, community, character and hope as the only viable framework of
transcending and transforming suffering. It argues in that regard that the incarnation is the
distinctively Christian answer to the problem of evil and suffering in which that transcending
and transforming can be effected. Within the framework of the cross, community, character
and hope suffering can be transcended and transformed into the highest good possible in this
life. The cross reminds those who suffer that God has done and will do something about
suffering and that he does not abandon us in suffering. The community absorbs suffering and
helps the victim through the ordeal. Character is formed and toughened as the sufferer
chooses to respond appropriately to suffering. Hope tells us that suffering shall be ultimately
overcome and a new order of things shall be ushered in, thus spurring us on to participate in
the present as we anticipate that bright future. / AFRIKAANSE OPSOMMING: Hierdie proefskrif is 'n teologies-etiese studie van lyding en God in verhouding tot die oorlog
in Soedan. Dit ondersoek die historiese, politiese, sosio-ekonomiese en godsdienstige faktore
agter een van die langdurigste oorloe in Afrika. Soedan, die grootste land in Afrika, is oor die
afgelope veertig jaar ononderbroke in oorlog met sigself gewikkel. Hierdie bittere konflik,
waarin die hoofsaaklik Moslem Noorde die Christen en animistiese Suidelike deel van die
land teenstaan, het gemeenskappe en gesinne verwoes, sowel as die basiese sosio-ekonomiese
infrastruktuur, en het sodoende hierdie potensieel ryk land omskep in een van die
armoedigste lande, met een van die swaarste skuldelaste, in Afrika benede die Sahara. Vanaf
1983 tot op hede het hierdie uitputtingsoorlog amper twee miljoen lewens geeis, terwyl dit
tweemaal sovee! mense van hul tuistes verplaas en hul wereldwyd versprei het.
Ter midde van hierdie menslike katastrofe het kerklidmaatskap ontsaglik toegeneem. Die
groeitempo is inderdaad tans een van die hoogstes in Afrika. In sy worsteling met die geloof
en die realiteit van lyding interpreteer die kerk in Soedan sy toestand op 'n verskeidenheid
van wyses, in 'n poging om sodoende van hierdie haglike omstandighede sin te maak. Lyding
word interpreteer as die strafgerig van God, en as 'n direkte gevolg van die kosmiese konflik
tussen God en die bose magte. Gelyktydig pleit die kerk met God vir sy ingryping en
verlossing. Die siening van God as Regter- Verlosser is dus oorheersend in die teologie en
aanbidding van die lydende kerk in 'n oorloggeteisterde land. Dit blyk die hooftema te wees
van die meer as 1 500 Bor Dinka liedere wat ontstaan het gedurende die oorlog.
Om die Iyding van die kerk in Soedan binne die groter konteks van die Christelike Teologie
te plaas, word die probleem van die bose en Iyding in die klassieke teologie in hierdie
proefskrif kortliks behandel. Die denke van Augustinus, Luther en Calvyn, sowel as die
paradigmaverskuiwing wat gepaard gegaan het met die optimisme van die Verligting, word
ondersoek. Hierdie proefskrif beskou ook kortliks die alternatiewe godslere wat gevolg het op
die ineenstorting van die agttiende eeu se "Age of Reason" asook die verwaarlosing and
ontwrigting van die wereldoorloe en verskeie natuurrampe. In hierdie kategorie vind ons die
dialektiese teologie van Karl Barth en Jurgen Moltmann. Die praktyk van die
Bevrydingsteologie word ook kortliks ondersoek as reaksie op Iyding. GC Berkouwer se
'believing theodicy' word ondersoek as teologiese en Bybelse kritiek op die hele projek van
godsleer as 'n aweregse onderneming wat vergeefs probeer om die werkwyse van God te regverdig vir die mens, in plaas van die teenoorgestelde. Die tradisionele Africa-siening van
lyding en die bose word ook ondersoek, as skerp kontras met die Westerse siening.
Vanuit die Skrif, identifiseer hierdie studie vyf wyses waarop die probleem van die bose en
lyding in die Bybel aangespreek word. In die Bybel is lyding In straf vir sonde, In tugmaatreel
van God, In toets van geloof oftrou of die prys wat geeis word vir die keuse om Jesus te volg.
Andersins, kan die mens heeltemal onskuldig wees, soos in die geval van Job.
Hierdie proefskrif erken dat die probleem van die bose raaiselagtig en skynbaar onoplosbaar
is. Die kruis, die gemeenskap, karakter, en hoop word uiteindelik voorgestel as die enigste
gangbare raamwerk vir die transendering en transformasie van lyding. Daar word geredeneer
dat in hierdie verband die opstanding die kenmerkende Christel ike antwoord op die
probleeem van die bose en lyding bied, waarbinne hierdie transendering en transformasie kan
geskied.
Binne die raamwerk van die kruis, die gemeenskap, karakter en hoop, kan die mens lyding
transendeer en dit transformeer tot die hoogste moontlike goed in hierdie lewe. Die kruis
herinner die lydendes dat God reeds iets gedoen het, en nog sal doen omtrent lyding, en dat
Hy ons nie in ons lyding sal verlaat nie. Die gemeenskap absorbeer lyding, en help die
slagoffer deur die beproewing. Karakter word gevorm en geslyp soos die lydende kies om op
geskikte wyse te reageer op die lyding. Die hoop verkondig die uiteindelike oorwinning oor
lyding, en die begin van In nuwe bedeling; dus word ons aangespoor om deel te neem aan die
aksie van die hede terwyl ons op daardie helder toekoms wag.
|
94 |
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. WrightHuggins, Jonathan Ray 12 1900 (has links)
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.
|
95 |
Why should a contemporary Lutheran church bother with animal suffering? : Reasons for an extended circle of compassionSahlén, Ola January 2017 (has links)
Suffering is at the very heart of the Christian faith. But traditionally non-human suffering is viewed as aethical and amoral. In being superior, endowed with the Imago Dei, and given dominion over the animal kingdom, human kind is freed from responsibility, it is believed. The traditional interpretation often however gives rise to inconsistencies and it is not satisfactory after the industrialization. It is early in the development of a Christian theology that takes into account the rights of animals, and the issue is sometimes considered controversial. But it need not be that way. Questioning a theology that stresses difference and otherness, rather than similarities, could be a source of a revitalization of the Christian faith.
|
96 |
Orthodox yet modern : Herman Bavinck's appropriation of SchleiermacherBrock, Cory Clark January 2018 (has links)
Herman Bavinck (1854-1921), perhaps the most remarkable dogmatician and intellectual of the Dutch Reformed (gereformeerde) tradition in the late nineteenth and early twentieth centuries, committed himself to what he called a 'Reformed' and 'catholic' theological task. For the modern dogmatician, this task is neither repristination nor abandonment of one's confessionalist tradition, but, being driven along by the Scriptural witness, to appropriate 'catholic' dogma to the grammars of modern conceptual frameworks. Such a task led Bavinck to a certain eclecticism in style and source for which he earned in twentieth century scholarship the pejorative label of dualism, applied both to his person and his theological content. Regarding his person, this thesis of the two Bavincks follows a biographical narrative of a student and blossoming theologian divided between the orthodox and modern. Regarding his content, interpreters move to and fro between Bavinck the scholastic and Bavinck the post-Kantian, subjectivist dogmatician. This study nuances this picture and participates in James Eglinton's recent call for an overturning of said dualisms applied to Bavinck's person and work by outlining the most significant example of Bavinck toiling to complete his 'catholic' dogmatic task: his appropriation of Friedrich Schleiermacher. In distinction from Bavinck's milieu, he did not demonize Schleiermacher, but, while willing to critique Schleiermacher's material dogmatics, regarded Schleiermacher as 'deeply misunderstood'. The two primary locales of Bavinck's appropriation of Schleiermacher include (i) the question of the epistemic ground of the unity of being and thinking; (ii) the grammar of subjective and objective religion. In both, Bavinck adopts Schleiermacher's concepts of 'feeling', 'absolute dependence', and 'immediate self-consciousness' to complete his own logic. Understanding Bavinck's adoption of Schleiermacher's conceptual framework, particularly that of the introduction from Schleiermacher's Der christliche Glaube, makes visible just how Bavinck determined to work as a modern theologian post-Kant and within the freeing confines of his orthodox, Dutch confessionalist heritage. His appropriation of Schleiermacher is the paradigmatic example of his commitment to be orthodox - yet modern.
|
97 |
Den västerländska kyrkans utmaningar : Kristendom och efterkristendom enligt Stuart MurrayStenlund, Ulrika January 2012 (has links)
Den kristna kyrkan i väst befinner sig i en brytningstid. Från att ha haft en självklar plats och röst i samhället förlorar man mer och mer mark i ett postmodernt samhälle. Ideologen Stuart Murray analyserar detta skifte inom den neoanabaptistiska tankeströmningen, och detta arbete syftar till att studera hans tankar i ljuset av annan forskning. Ett urval av Murrays kyrkohistoriska, ecklesiologiska och missiologiska böcker har lästs och jämförts med andra författares texter. De tematiska områden som studerats är främst begreppen kristendom, efterkristendom och den västliga kyrkans ecklesiologiska och missiologiska utmaningar. Kristendomstiden präglar Europas kristenhet på många plan. Murray drar slutsatsen att kyrkan måste dekonstruera och rekonstruera sin lära och sin praxis för att vara trogen sitt ursprung och kunna möta det postmoderna samhällets utmaningar. Arbetet finner att Murrays tankar är användbara verktyg för kristna när de söker vägar ur dagens förtroendekris.
|
98 |
Incorporating Xiao: Exploring Christ's Filial Obedience Through Hans Urs von Balthasar and Early Confucian PhilosophyBrown, Joshua R. 02 September 2016 (has links)
No description available.
|
99 |
The existential dimension of the liberation theology of Juan Luis SegundoTennant, Matthew Aaron January 2014 (has links)
Juan Luis Segundo (1925-1996) was a Uruguayan Jesuit priest who, I argue, based his liberation theology on his understanding of existentialism. The major contribution of this thesis is the exploration of unknown and unexplored sources in Segundo's work. These sources support my thesis of his basis in existentialism and are corroborated by his mature theology. This thesis is significant because the connection between existentialism and liberation theology has been widely overlooked. My starting point is Segundo's 1948 book, in which he combines existentialism with personalism and develops a transcendental method grounded in love and inter-subjectivity. The following three chapters develop my argument through his engagement with four existentialist thinkers: Berdyaev, Sartre and Camus, and Heidegger. Chapter 3 demonstrates how Segundo follows Berdyaev's primacy of freedom, which allows for human creativity, but Segundo takes it as a "quality of the will" and relates freedom to love. Berdyaev influences Segundo's preference for a methodology yielding consistent growth rather than a systematic approach to theology. Chapter 4 shows how Sartre's and Camus' understanding of freedom and limits influenced Segundo's sense that a person's lived reality must be the starting point for theological reflection (e.g. the hermeneutic circle). In chapter 5, I use an unpublished manuscript to show how Segundo uses the place of tradition in the Christian church and the role of tradition in Heidegger's phenomenological analysis of Dasein in order to build his theology of "liberative human seeking and divine revelation". In the final two chapters, I draw the new sources together with two of Segundo's widely read books: Faith and Ideologies (1982) in chapter 6 and The Liberation of Theology (1975) in chapter 7. In chapter 6, the transcendental method he first wrote about in 1948 returns and he addresses materialism and personalism. Chapter 7 serves as my conclusion and uses Segundo's hermeneutic circle as the fullest manifestation of my argument.
|
100 |
[en] WHEN THE FOUNDATIONS TREMBLE: ONTOLOGY AND ANTHROPOLOGY THEOLOGY OF REVELATION OF PAUL TILLICH / [pt] QUANDO AS FUNDAÇÕES TREMEM: ONTOLOGIA E ANTROPOLOGIA NA TEOLOGIA DA REVELAÇÃO DE PAUL TILLICHELIELSON MACEDO FELICIANO 06 January 2014 (has links)
[pt] Esta pesquisa tem por objetivo buscar na Teologia Sistemática de Paul
Tillich, os fundamentos ontológicos e antropológicos da revelação. O caráter
especial e extraordinário da revelação faz dela objeto da discussão teológica
sobre as vias do conhecimento, se pela natural ou pela supranatural. O método da
correlação de Tillich oferece uma alternativa ao enfrentamento da questão,
fazendo de sua teologia uma obra de teologia fundamental, ou como ele preferia
dizer, uma teologia apologética. / [en] This research aims to seek theology of revelation in Systematic Theology of
Paul Tillich, the ontological and anthropological revelation. The character special
and extraordinary revelation makes her the object of theological discussion on
the means of knowledge of revelation, whether by natural or by supernatural. The
method of correlation Tillich offers an alternative to confronting the issue, making
his theology a work of fundamental theology, or as he prefers to say, an
apologetic theology.
|
Page generated in 0.0443 seconds