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Rechtfertigung und Gesetz; Studien zur Entwicklung der Rechtfertigungslehre beim jungen Luther.Kroeger, Matthias. January 1900 (has links)
Habilitationsschrift--Göttingen. / Bibliographical footnotes.
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The doctrine of justification in Timothy DwightKang, Paul Chul-Hong, January 1998 (has links)
Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1998. / Includes bibliographical references (leaves 142-154).
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Disputatio theologica de justificationis causa formali qua enervatus Bellarminus Gulielmo Amesii, à Viti Erbermanni Jesuitae ... exceptionibus vindicatur /Arnoldi, Nicolaus, Heersma, Johannes, January 1900 (has links) (PDF)
Diss.-- Franeker (J. Heersma, respondent) / 2nd part has its own t.p.: Disputationis theologicae de justificationis causa formali, pars secunda. Quam Deo opt. Max. Duce sub praesidio ... Nicolai Arnoldi ... ad piam [syzētēsin] proponit Joannes Heersma. Franekerae : Ex officinâ Johannis Wellens, 1667.
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The role of the holy spirit in justification according to RomansBernard, David Kane 28 February 2006 (has links)
No abstract available / New Testament / M.Th. (New Testament)
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Justification One Hundred Years After PaulArnold, Brian John 31 December 2013 (has links)
This dissertation seeks to answer the following question: how did the doctrine of justification fare one hundred years after Paul's death (c. AD 165)? The thesis argued is that Paul's view of justification by faith is present in the second century, which particularly challenges T. F. Torrance's long-held notion that the Apostolic Fathers abandoned this doctrine.
Chapter 1 provides an overview for the study. Groundwork is laid by providing a history of research on the reception of Paul in the second century as well as a section examining the important works on justification in the Fathers.
Chapter 2 examines justification in 1 Clement. Looking primarily at chapter 32, it is argued that Clement held to justification by faith alone apart from works, despite the frequent claim that he held to works righteousness.
Chapter 3 analyzes the seven letters of Ignatius. Although he only makes one pertinent reference to justification, Ignatius does have much to say against Judaism, which reveals a good deal about his view of justification.
Chapter 4 covers the oft-tread ground of justification in the Epistle to Diognetus. The ninth chapter of Diognetus contains the clearest expression of justification in the second century.
Chapter 5 surveys the Odes of Solomon. This overlooked songbook has a wealth of soteriological motifs, including mentions of justification. In at least three Odes there appears to be a dependence on Paul for the Odist's view of justification, and at times, imputation.
Chapter 6 explores justification in Justin Martyr's Dialogue with Trypho. Trypho informs Justin that he must keep the whole law in order to be saved. Justin, in turn, looks to the Old Testament, particularly to Abraham, as proof that justification comes by faith and not by adherence to the law.
The five authors examined demonstrate greater theological continuity between the first and second centuries than has often been recognized. Paul's doctrine of justification by faith was not replaced with works righteousness in the following century. Justification fared well one hundred years after the Apostle's death.
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A theologial evaluation and comparison of the atonement and justification in the writings of James Henley Thornwell (1812-1862) and John Lafayette Girardeau (1825-1898)Sheppard, Craig January 2008 (has links)
No description available.
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Gott Recht geben - im Gebet : zur anthropologischen Bedeutung der Rechtfertigungslehre bei Rudolf Hermann und Hans Joachim IwandVollmer, Reinhard January 2006 (has links)
Zugl.: Bonn, Univ., Diss., 2004
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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.
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Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'Tooley, W. Andrew January 2013 (has links)
This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.
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The meaning of Works of the Law (erga nomou) in Galatians and RomansRapa, Robert Keith, 1952- 06 1900 (has links)
This study investigates the meaning of Paul's expression
'works of the law' ( tpycx vOμou) • A survey of representative
scholars regarding Paul's attitude toward the Mosaic law
demonstrates that confusion over this issue continues as a
difficulty in Pauline studies. It is suggested that ascertaining
the meaning of this expression will help alleviate that
confusion.
This study indicates that Paul's use of tpyov is ethically
neutral: 'work' itself is neither positive nor negative for Paul.
The ethical orientation of a given 'work' is determined by the
descriptors Paul attaches to it. Paul speaks positively and
negatively about the law itself, yet only negative descriptors
are used with tpycxvOμou. This gives significant direction for the
interpretation of 'works of the law.'
The historical backgrounds of Galatians and Romans support
this negative orientation for tpycx vOμou. These letters were
written to confront separate crisis situations in different
churches. Yet they share common situational elements. Paul was
faced in both churches with a form of 'judaizing' opposition that
insisted that Gentile converts become 'practical Jews' in order
to 'complete' the Abrahamic covenant through the Mosaic.
Paul addresses this threat to these churches by means of
epistolographical and rhetorical mechanisms. He uses these
persuasive communication devices powerfully, insisting that these
converts recognize what it means to be 'in Christ,' and what it
means and does not mean to be 'Jewish.' 'Works of the law' are
not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the
law' does not provide any claim upon God. One does not have to
become a 'practical Jew' to have a right relationship to God, and
a Jew has no redemptive status before God on the basis of
ethnicity.
'Works of the law,' then, serve as a factor in Paul's polemics
because the continuing validity of the Mosaic law is the issue
being addressed by Paul and his opponents. They are a feature in
Paul's view of the law because he is both positive and negative
toward the law, depending upon one's intended salvific
orientation to God through it / Psychology of Education / D. Th. (New Testament)
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