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Some twentieth century aspects of the Kenosis theoryThatcher, John F. January 1964 (has links)
Note:
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Communicating philosophically and theologically : a study of the dialogue between the mainstream Reformed and Edwardian traditions of the seventeenth to nineteenth centuries concerning sin and salvationHausam, Mark January 2009 (has links)
No description available.
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A study in the doctrine of forgiveness and atonementScott, David Russell January 1923 (has links)
No description available.
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A new creation in ChristReddy, Randlee January 2005 (has links)
Submitted to the Faculty of Theology and Religion Studies in fulfillment of the requirements for the degree of Doctor of Theology in the Department of Systematic Theology, Ethics and History of Christianity at the University of Zululand, 2005. / The title "A New Creation in Christ" served as the basis for the examination of the
definitive theological and Biblical concepts of the doctrines of creation, humanity, sin
and salvation. It integrated the foci of these doctrines, in constructing a paradigm for
establishing what is meant by the dissertation title, 'a new creation in creation.' To
understand a new creation theology requires a composite structuring of these
interrelated doctrines, since no doctrine can be understood vacuously. Humanity was
not created in an abstract or theoretical world, and neither were they placed in isolation
from creation. Instead, they were very much a part of the created order, and were
endowed with specific function or purpose. They interacted with a living world and
were accorded the responsibility as its stewards. The consideration of the facets of the
doctrine of creation enabled an understanding of humanity’s placement in creation, their
purpose and how sin affected creation. This informs the doctrine of humanity in
highlighting the biblical emphasis on humanity as the special creation of God. God
created humanity in his image, and this image is an intrinsic and indispensable part of
humanity's uniqueness and existence. The constitutional nature of humanity lies in its
conditional unity of the whole person. Man is a unity of the physical, the psychological
and the spiritual, all of which are purposed to enable him, in fulfilling the intentions of
the Creator. The doctrine of sin clarified how sin affected the conditional unity of man
i.e. the physical, the psychological and the spiritual dimensions. It further demonstrated
the domino effect on creation. This precarious position which humanity found
themselves in, required the intervention of God, through the incarnation of Christ
Salvation is the free gift of God in Christ in dealing with the problem of sin, and the
consequences thereof This free gift requires that a human being appropriate salvation
in Jesus Christ, through the acceptance of him in faith and repentance. This background
established a contextual understanding of a new creation in Christ. The definitive text
for our discussion was Paul's statement in 2 Corinthians 5:17 "If anyone is in Christ,
he is a new creation; the old has passed away, behold, the new has come." Paul's
statement incorporates two elements of salvation. "If anyone is in Christ" is suggestive
of the first element, which is the subjective nature of salvation. This involves the
believer's conversion through repentance and faith. The second element is the objective
nature of salvation. This is suggested in the next part of the statement "he is a new
creation", which is accomplished through the redemptive work of God in Christ. The
resident implication of the reference 'a new creation in Christ', is the inauguration of a
new humanity that has begun in Christ. A cyclic model for the practical outworking of a
new creation theology has been advocated in a threefold consideration of person hood,
community and discipleship.
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Symbols as God's self-communication in Roman Catholic liturgical worshipSlaters, Christopher Michael 30 November 2003 (has links)
Practical Theology / (M.Th Practical Theology))
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An understanding of sin and redemption in traditional Christianity and in unification theologyO'Connor, Alfred January 1995 (has links)
No description available.
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Mapping messianic Jewish theologyHarvey, R. January 2008 (has links)
No description available.
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A study of Yogãcãra theory of the ten causesChan, Ngan-che., 陳雁姿. January 2007 (has links)
published_or_final_version / abstract / Buddhist Studies / Doctoral / Doctor of Philosophy
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Law and society in restoration VirginiaPagan, John R. January 1997 (has links)
No description available.
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Unresolved tensions in the Mormon doctrines of God, man, and salvation during three critical periods of developmentLowder, Jay Scott 29 March 2007 (has links)
This dissertation argues that there are unresolved doctrinal tensions in several Mormon doctrines. While many Mormon scholars have assumed that the same doctrinal views have been taught since the founding of the church in 1830, the weight of historical evidence argues directly against this assumption and indirectly against the church's claim to have exclusive possession of true doctrines. There have been three periods of doctrinal development in the Mormon church. During the first five years of the church's existence, 1830-1835, Joseph Smith taught the doctrines of early Mormonism. From 1835 until the 1950s, the doctrines of traditional Mormonism were taught. Mormon neo-absolutist, which arose in the 1950s and has sometimes been referred to it as Mormon neo-orthodoxy, has attempted to return to the more absolute, infinite view of God early Mormonism.
Early Mormons taught that God was completely omniscient and omnipotent. There was no knowledge or power that God did not possess. Traditional Mormons redefined God's nature in light of the emerging unique Mormon metaphysics. Since God exists within an environment of intelligences, matter, time, space, and laws, he cannot be completely omniscient or omnipotent. Mormon neo-absolutist have returned to the early Mormon view that God possesses all knowledge and power without limitations.
Early Mormonism taught that humans are finite, fallen, and sinful creatures who must be saved from condemnation primarily through the means of grace. Traditional Mormons embraced Joseph Smith's later teachings that humans have the same ontological status as God; therefore, they developed a more optimistic view of human nature and the potential for human exaltation to divine status. Humans could be exalted primarily through human effort and assisted only to a lesser degree by the grace of God.
These historical changes in Mormon doctrines have contributed to a shift in the Mormon view of faith and reason. Until the rise of Mormon neo-absolutism, Mormons believed that their faith was rational and reconcilable with science. Because neo-absolutists have not been able to reconcile their views of God with the unique Mormon metaphysics, they have diminished the value of reason, science, and education for faith. / This item is only available to students and faculty of the Southern Baptist Theological Seminary.
If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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