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" For centuries its critics have argued that the Reformation was all about sex. Beyond the caricature, there is something significant in the observation. The theological revolution which began in Wittenberg and engulfed so much of early modern Europe was not confined to the cloister of the university; it had an immediate and palpable impact on everyday life. Historians such as Steven Ozment have done much to bring this dimension of the Reformation's impact into full view. Michael Parsons' important study, Reformation Marriage, continues this exploration. Aware of appeals made to the teaching of the Reformers by both sides of contemporary debates about gender and relational issues, Dr. Parsons allow us to hear Luther and Calvin for ourselves, locating their comments about family life against the background of medieval teaching on the subject and placing them in the context of each man's wider theological concerns. Here is careful and accessible scholarship that challenges popular misunderstandings about the contribution of the Reformation in this area." --Mark D. Thompson, Moore Theological College, Sydney, Australia "In the only book specifically on the subject to date, Michael Parsons investigates the theology of marriage in the writings of Martin Luther and John Calvin, carefully examining a daunting breadth of the Reformers' theological, exegetical, and homiletic works. He concentrates on the role of the wife in the conjugal relationship, but avoids the common polarity between the modern feminist critique of the woman's role in a Christian understanding of marriage and society, and those who simply ignore the gender difference between man and woman. While appreciating the questions raised by the modern liberationist and feminist scholars of the Reformers, Parsons believes they have generally failed to deal with the corpus of the Reformers in a sufficiently nuanced way. On the other hand, unlike some scholars who want to rescue these Reformers from contemporary criticism, Parsons carefully argues from wide primary evidence that neither Luther nor Calvin envisaged modifying the traditional hierarchal structure of marriage or the subordinationist conjugal relationship between man and woman. He refuses to turn the Reformers into pro-twenty-first-century thinkers, much as we might like them to conform more readily to our own contemporary attitudes. His interpretation therefore injects a much-needed dimension of historical realism into the ongoing scholarly debate on the Reformers' social theology." --Rowan Strong, Murdoch University, Perth, Western Australia
The debate on the nature of Christian justification and its implications for the whole of Christian life was at the heart of the teaching of Luther and of the Reformation movement. After several centuries of distancing between Catholics and Lutherans on this fundamental theological question, its ecclesiological, ethical and spiritual virtualities have been reexamined in recent times, and considerable common ground has been established. The mature fruit of this research will, it is hoped, be the publication of a Joint Common Declaration by Catholics and Lutherans on the doctrine of justification. This study is the result of several years of lecturing on justification and investigating the debate. A first (historical) part of the work contains a brief and incisive account of Luther's own understanding of justification. The second (analytical) part examines a variety of perspectives that over the last century have given new life to the debate: the history of dogma, the doctrine of justification as a hermeneutical principle, Pauline understanding of justice, law and the Gospel, the relationship between ecclesiology and grace. The final chapter explains one by one the fundamental elements of the doctrine of justification in the context of the tensions still remaining Between Lutheran and Catholic theology.
The question of what it means to be a human creature lies at the heart of contemporary wrestling with anthropology, and especially anthropology from a theological perspective. Through both historical and systematic engagement with the so-called Finnish school of Tuomo Mannermaa, this study explores and assesses the anthropological dimension of their theology of theosis. or deification. Mannermaa initiated a minor revolution in Luther studies and in contemporary Lutheran theology by interpreting Luther's doctrine of justification to be a close analog to the Eastern Orthodox doctrine of theosis. but his eeumenical interests led him to minimize or overlook key themes in Luther and sharp distinctions between Luther and Orthodox theologians. Mannermaa's colleague Simo Peura then developed this thesis with specific reference to anthropology in a way reminiseent of the sixteenth-century reformer Andreas Osiander. On closer inspection. the project of Mannermaa and his Finnish colleagues fails to understand adequately both Luther's sourees and his own theological development. In this study. a theological anthropology which is more consistent with Luther's theology is developed. an anthropology which is determined by God's address to his human creatures: what God himself says we are, and what he makes us by that word. Such an answer to the anthropological question refuses to flee from creation but instead upholds the complex and paradoxical nature of human beings as creatures, sinners, and saints. "What it means to be human has become the major topic in theology, philosophy, and the social sciences in our time ... On the basis of Luther's understanding this study proposes a view of humanity in which God's word determines what human identity and human existence are. The Creator's address to his creatures makes their existence possible and frees them to be human---and nothing less! Schumacher's proposal will command careful study and diseussion throughout the world."---Robert A. Kolb. Concordia Seminary, Saint Louis. Missouri "Schumacher provides the most comprehensive appraisal of the Finns to date ... He shows that Luther's is not an alternative view of divination to that of medieval theologians but a subversion of it. No ontic category is as real or definitive of the sinful human as God's justifying word. It is that word alone which imparts grace and new life. Schumacher's work is required reading for any scholar of Reformation studies who wants to understand Luther on his own terms."---Mark C. Mattes, Grand View University. Des Moines. Iowa
Ingolf U. Dalferth develops a “radical theology” that unfolds the orienting strength of faith for human life from the event of God’s presence to every present. In a concise and clear manner, Dalferth outlines the theological and philosophical approaches to hermeneutics in the modern era, in order to promote a convincing and defensible theology for the twenty-first century, critically carrying on Martin Heidegger and Rudolf Bultmann, without forgetting Karl Barth. The result of his reconstruction is a “radical theology” that neither glorifies premodern theology in an antimodern attitude nor seeks a mystical deepening of the secular, but argues for a radical change in theological perspective of the possible. In doing so, theology unfolds “limit concepts” that restrict the claims of science and philosophy critically, and develops “ideas of orientation” that illumine the ways in which human life is understood and lived in radically new ways in faith. From here, Dalferth unfolds the reality of revelation and the Christian sense of an unconditional hope that fundamentally transcends all beliefs based on mundane realities and orients the world on something beyond its own temporal horizon—its loving Creator.
In this innovative study, Carol Thysell provides an in-depth examination of Marguerite de Navarre's Heptameron. While this collection of tales is traditionally considered to be secular in nature, Thysell argues that Marguerite de Navarre used it as a vehicle for a constructive theological program.
As profound as Martin Luther's ideas are, this giant of church history was concerned above all with practical instruction for daily Christian living. Harvesting Martin Luther's Reflections highlights this concern of Luther, mining his thought in key areas of doctrine, ethics, and church practice. Gathering noteworthy contributions by well-known Luther scholars from Europe and the Americas, this book ranges broadly over theological questions about baptism and righteousness, ethical issues like poverty and greed, and pastoral concerns like worship and spirituality. There are even rare discussions of Luther's perspective on marriage and on Islam. As a result, Harvesting Martin Luther's Reflections is both a state-of-the-art discussion of Lutheran themes and an excellent introduction for newcomers to Luther's work.
Safeguarding the distinction between God and world has always been a basic interest of negative theology. But sometimes it has overemphasized divine transcendence in a way that made it difficult to account for the sense of God's present activity and experienced actuality. Deconstructivist criticisms of the Western metaphysics of presence have made this even more difficult to conceive. On the other hand, there has been a widespread attempt in recent years to base all theology on (religious) experience; the Christian church celebrates God's presence in its central sacraments of baptism and Eucharist; and recent process thought has re-conceptualised God's presence in panentheistic terms. This is the background against which this book outlines a theology of the Christian sense of the presence of God. The first chapter traces the rise and fall of rational religion in Modernity and argues that we should replace philosophical theism not by a unspecified religious sense of the whole but by a specific sense of the presence of God. The second chapter analyses the notion of divine presence and outlines different ways of understanding the real presence of God. The third chapter discusses the problem of whether and how God's presence can be discerned - given the fact that there is no presence of God that is not tinged by God's absence. Chapter four distinguishes various modes of divine presence with their corresponding modes of (human) apprehension. Chapter five takes up the charge that presence is an impossibility in a critical discussion of the debate between Derrida and Marion about the (im)possibility of gift. Chapter six asks how God's presence is conceived and communicated, looking in particular to music as a means of representing and communicating the awareness of God's presence. The final chapter outlines how the sense of the presence of God can be presented and defended in a world of many religions and cultures with their often conflicting religious convictions and representations.
How can we, in our times, understand the biblical concept that human beings have been created in the image of an invisible God? This is a perennial but increasingly pressing question that lies at the heart of theological anthropology. Humanity in God's Image: An Interdisciplinary Exploration clarifies the meaning of this concept, traces different Jewish and Christian interpretations of being created in God's image, and reconsiders the significance of the imago Dei in a post-Holocaust context. As normative, counter-factual notions, human dignity and the imago Dei challenge us to see more. Claudia Welz offers an interdisciplinary exploration of theological and ethical 'visions' of the invisible. By analysing poetry and art, Welz exemplifies human self-understanding in the interface between the visual and the linguistic. The content of the imago Dei cannot be defined apart from the image carrier: an embodied creature. Compared to verbal, visual, and mental images, how does this creature as a 'living image' refer to God--like a metaphor, a mimetic mirror, or an elusive trace? Combining hermeneutical and phenomenological perspectives with philosophy of religion and philosophy of language, semiotics, art history, and literary studies, Welz regards the imago Dei as a complex sign that is at once iconic, indexical, and symbolical--pointing beyond itself.
This book attempts to understand Calvin in his 16th-century context, with attention to continuities and discontinuities between his thought and that of his predecessors, contemporaries, and successors. Muller pays particular attention to the interplay between theological and philosophical themes common to Calvin and the medieval doctors, and to developments in rhetoric and method associated with humanism.
This volume takes the reader on a journey from New Testament and early church views of incarnation to contemporary understandings of Christology. A prominent group of scholars explores and debates the idea of “deep incarnation”—the view that the divine incarnation in Jesus presupposes a radical embodiment that reaches into the roots of material and biological existence, as well as into the darker sides of creation. Such a wide-scope view of incarnation allows Christology to be meaningful when responding to the challenges of scientific cosmology and global religious pluralism.