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The meaning of the expression having died to sin in Romans 6:1-14Mabelane, Kolena Solomon 11 1900 (has links)
The letter to the Romans conveys a message of God's love and
how through his grace, he has prepared a way to liberate
mankind from a life of sin to a life of righteousness. But
the way the message is presented, this grace may easily be
misunderstood as an encouragement for people to live in sin.
In Chapter 6:1-14, a concise but detailed outline of the
message of the epistle unfolds into two main sections,
namely, the Indicative and the Imperative. Key statements in
these sections are: 'How can we who have died to sin,
continue to live in it?' (6:2), and 'Consider yourselves dead
to sin and alive to God' (6:11). Failure to distinguish the
separate meanings of these statements may lead to the
conclusion that the pericope encourages libertinism.
In outlining the:meaning of this expression, 'We have died to
sin ... ', I hope to make a contribution for a better
understanding of the message of this pericope, namely: The
grace of God that enables believers to live a righteous / Biblical and Ancient Studies / M.A. (Theology)
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Überbrückung der Kluft zwischen normativer Ethik und dem Grundprinzip der Gnade mit Bezugnahme auf Scheidung und Wiederheirat innerhalb der christlichen Kirchen und Gemeinschaften / Bridging the gap between normative ethics and the concept of grace with special reference to the question of divorce and remarriage within Christian churches and communitiesBinder-Wüstiner, Beatrice, 1958- 05 1900 (has links)
German text / Die vorliegende Arbeit schlägt eine Brücke über den Graben zwischen dem normativ-ethischen
Anspruch an die Lebenslänglichkeit einer Ehe und Gottes gnädigem Handeln gegenüber dem
scheiternden Menschen. Anhand des Umgangs der Kirchen und Glaubensgemeinschaften mit
Ehescheidung und Wiederheirat wird dieser Graben aufgezeigt. Es ergibt sich, dass die bestehende
Spannung jeweils durch die einseitige Betonung von Norm oder Gnade aufgelöst wird.
Die Grundlage für die Diskussion bilden das massgebende Eheverständnis sowie die Bestimmung
des Verhältnisses zwischen theologischer Ethik und dem Konzept der Gnade als Handlungsprinzip
Gottes. Darum werden in dieser Forschungsarbeit zuerst die theologiegeschichtlich
gewachsenen Eheverständnisse und die unterschiedlichen Normen- und Gnadenverständnisse
der römisch katholischen Kirche, der evangelischen Kirchen und der evangelikalen Gemeinschaften
in Bezug auf den Umgang mit Scheidung und Wiederheirat untersucht. Aufgrund
der herausgearbeiteten Übereinstimmungen und Unterschiede wird anschliessend anhand eines
von der Vergebung ausgehenden Denkansatzes der Graben zwischen normativer Ethik und dem
Konzept der Gnade überbrückt, die Spannung aber nicht aufgehoben. Daraus werden mögliche
Auswirkungen im Umgang mit Scheidung und Wiederheirat für die Kirchen und Gemeinschaften
abgeleitet. / The present thesis bridges the gap between the normative-ethical standard of lifelong marriage
on the one hand and God’s grace for men‘s failures on the other hand. Considering the practices
of churches and communities with regard to divorce and remarriage, this gap is demonstrated.
It is found that the associated tension is eliminated by an unilateral choice of either the
normative aspect or the principle of grace. The basis for the discussion is provided by the relevant
understanding of marriage and the determination of the relationship between theological
ethics and grace as the principle of God's action towards mankind. Therefore, this thesis investigates
the evolution of the theological understanding of marriage during history and the different
understandings of norms and grace in the Catholic Church, the Protestant Church and the
Evangelical Free Communities with regard to their handling of divorce and remarriage. Considering
the resulting similarities and differences, I propose – building on the fact of God’s forgiveness
– how to bridge the gap between normative ethics and the concept of grace without
eliminating the obvious tension. Finally, possible consequences for how to handle divorce and
remarriage by churches and communities are drawn. / Philosophy & Systematic Theology / M. Th. (Theological Ethics)
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113 |
The meaning of the expression having died to sin in Romans 6:1-14Mabelane, Kolena Solomon 11 1900 (has links)
The letter to the Romans conveys a message of God's love and
how through his grace, he has prepared a way to liberate
mankind from a life of sin to a life of righteousness. But
the way the message is presented, this grace may easily be
misunderstood as an encouragement for people to live in sin.
In Chapter 6:1-14, a concise but detailed outline of the
message of the epistle unfolds into two main sections,
namely, the Indicative and the Imperative. Key statements in
these sections are: 'How can we who have died to sin,
continue to live in it?' (6:2), and 'Consider yourselves dead
to sin and alive to God' (6:11). Failure to distinguish the
separate meanings of these statements may lead to the
conclusion that the pericope encourages libertinism.
In outlining the:meaning of this expression, 'We have died to
sin ... ', I hope to make a contribution for a better
understanding of the message of this pericope, namely: The
grace of God that enables believers to live a righteous / Biblical and Ancient Studies / M.A. (Theology)
|
114 |
Überbrückung der Kluft zwischen normativer Ethik und dem Grundprinzip der Gnade mit Bezugnahme auf Scheidung und Wiederheirat innerhalb der christlichen Kirchen und Gemeinschaften / Bridging the gap between normative ethics and the concept of grace with special reference to the question of divorce and remarriage within Christian churches and communitiesBinder-Wüstiner, Beatrice, 1958- 05 1900 (has links)
German text / Die vorliegende Arbeit schlägt eine Brücke über den Graben zwischen dem normativ-ethischen
Anspruch an die Lebenslänglichkeit einer Ehe und Gottes gnädigem Handeln gegenüber dem
scheiternden Menschen. Anhand des Umgangs der Kirchen und Glaubensgemeinschaften mit
Ehescheidung und Wiederheirat wird dieser Graben aufgezeigt. Es ergibt sich, dass die bestehende
Spannung jeweils durch die einseitige Betonung von Norm oder Gnade aufgelöst wird.
Die Grundlage für die Diskussion bilden das massgebende Eheverständnis sowie die Bestimmung
des Verhältnisses zwischen theologischer Ethik und dem Konzept der Gnade als Handlungsprinzip
Gottes. Darum werden in dieser Forschungsarbeit zuerst die theologiegeschichtlich
gewachsenen Eheverständnisse und die unterschiedlichen Normen- und Gnadenverständnisse
der römisch katholischen Kirche, der evangelischen Kirchen und der evangelikalen Gemeinschaften
in Bezug auf den Umgang mit Scheidung und Wiederheirat untersucht. Aufgrund
der herausgearbeiteten Übereinstimmungen und Unterschiede wird anschliessend anhand eines
von der Vergebung ausgehenden Denkansatzes der Graben zwischen normativer Ethik und dem
Konzept der Gnade überbrückt, die Spannung aber nicht aufgehoben. Daraus werden mögliche
Auswirkungen im Umgang mit Scheidung und Wiederheirat für die Kirchen und Gemeinschaften
abgeleitet. / The present thesis bridges the gap between the normative-ethical standard of lifelong marriage
on the one hand and God’s grace for men‘s failures on the other hand. Considering the practices
of churches and communities with regard to divorce and remarriage, this gap is demonstrated.
It is found that the associated tension is eliminated by an unilateral choice of either the
normative aspect or the principle of grace. The basis for the discussion is provided by the relevant
understanding of marriage and the determination of the relationship between theological
ethics and grace as the principle of God's action towards mankind. Therefore, this thesis investigates
the evolution of the theological understanding of marriage during history and the different
understandings of norms and grace in the Catholic Church, the Protestant Church and the
Evangelical Free Communities with regard to their handling of divorce and remarriage. Considering
the resulting similarities and differences, I propose – building on the fact of God’s forgiveness
– how to bridge the gap between normative ethics and the concept of grace without
eliminating the obvious tension. Finally, possible consequences for how to handle divorce and
remarriage by churches and communities are drawn. / Philosophy and Systematic Theology / M. Th. (Theological Ethics)
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A great king above all gods : dominion and divine government in the theology of John OwenBaylor, Timothy Robert January 2016 (has links)
Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.
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