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What does it mean to be saved, and how can we make sense of theChristian claim that Christ died for our sins? That is the work of soteriology, the classic discipline of theology thatinquires into the "saving work" of Christ and asks the what, why, andhow of redemption as understood by Christians. In this careful surveyand insightful analysis of two thousand years of Christian refl ectionon salvation, theologian David Brondos lays bare the rich, diverse, andeven competing understandings of salvation, their social context anddevelopment, and their strengths and weaknesses. Concentrating onthirteen of the most important fi gures in that long arc – from its biblical roots to its most controverted contemporary expressions – Brondosunfolds the thought of each theologian as articulating a distinctive storyof salvation or atonement. An excellent learning tool, Brondos's succinct and helpful text is augmentedwith a helpful time line, illustrations, glossary, suggestions forfurther reading, and questions for discussion and refl ection. His workillumines how Christians through the ages have understood Jesus,salvation, and human reconciliation with God. The thirteen figures include Isaiah, Luke, Paul, Irenaeus, Gregory of Nyssa, Anselm, Martin Luther, John Calvin, Albrecht Ritschl, Karl Barth, Rudolf Bultmann, Jon Sobrino, and Rosemary Radford Ruether.
Dieser Sonderband beinhaltet die Vorträge von 26 Theologinnen und Theologen aus 12 verschiedenen Ländern, die sich zu einer einwöchigen Internationalen Sommerschule an der Universität Regensburg versammelten, um darüber nachzudenken, wie sich Mission und friedliche Koexistenz miteinander vereinbaren lassen. Eine zu beobachtende Zunahme nationalistischer und fundamentalistischer Strömungen in vielen asiatischen Ländern, in denen Christen weitgehend Minderheiten darstellen, aber auch einige Entwicklungen in Deutschland, wie Säkularisierung und Migrantenbewegung, zeigen die Dringlichkeit der Auseinandersetzung mit dieser Thematik. Die Beiträge dieses Bandes reflektieren Themengebiete wie Bildung, Ökumene und Historie. Teilnehmer und Autoren sind überwiegend Schüler und Schülerinnen des Regensburger Systematikers Hans Schwarz, dessen Arbeitsgebiete sich in den einzelnen Themengebieten widerspiegeln. The special volume in the series Glaube und Denken contains papers presented by 26 theologians from 12 different countries. The authors convened at the university of Regensburg for a week-long International Summer School. They pondered how mission and peaceful co-existence can be achieved under newly emerging conditions. They observed a rise of nationalistic and fundamentalist currents in many Asian countries in which Christians are often a minority. Furthermore, developments in Germany, such as secularization and the increasing number of believers of other religions through the influx of immigrants, show the urgency to reflect on this new situation. The collected papers touch topics such as education, ecumenism, and history. Most of the participants are students of the Regensburg systematic theologian Hans Schwarz whose special fields of interest are mirrored in these topics.
With clarity and verve, Mark Allen Powell introduces the beginning student to the contents and structure of the Gospels, their distinctive characteristics, and their major themes. An introductory chapter surveys the political, religious, and social world of the Gospels, methods of approaching early Christian texts, the genre of the Gospels, and the religious character of these writings. This second edition has been updated to take fuller account of different theories regarding the Gospels, with new chapters on the historical Jesus and on gospel literature not included in our New Testament, and with a pleasing new format. Special features include illustrations and more than two dozen special topics.
Free in Deed provides an imaginative and succinct introduction to Lutheran ethics, which the author contends is, finally, neighbor ethics. The gospel of Jesus Christ sets us free to serve neighbors--including all creation--and their well-being. This Lutheran framework provides a distinctive approach for navigating social issues in tumultuous times.
What is the connection between Christian doctrine and concrete social action? This question marks the often unarticulated divide between systematic theology and liberation theology, each often emphasizing one primarily or formally over the other. Examining the work of Karl Barth, T. F. Torrance, and Jon Sobrino, here Nathan Hieb contests this bifurcation, specifically around the nodal points of the crucifixion, or the doctrine of atonement, and the context of suffering. This book is an innovative study that bridges the boundaries of method, doctrine, and praxis, creating a strong theological and action-oriented relationship between systematic and liberation theology.
This volume investigates how mothers can understand parenting as spiritual practice, and what this practice means for theological scholarship. An intergenerational and intercultural group of mother-scholars explores these questions that arise at the intersection of motherhood studies, religious practice, pastoral care, and theology through engaging and accessible essays. Essays include both narrative and theological elements, as authors draw on personal reflection, interviews, and/or sociological studies to write about the theological implications of parenting practice, rethink key concepts in theology, and contribute to a more robust account of parenting as spiritual practice from various theological perspectives. The volume both challenges oppressive, religious images of self-sacrificing motherhood and considers the spiritual dimensions of mothering that contribute to women’s empowerment and well-being. It also deepens practical and systematic theologies to include concern for the embodied and everyday challenges and joys of motherhood as it is experienced and practiced in diverse contexts of privilege and marginalization.
Given the perpetual problem of the historical Jesus, there remains an ongoing posing of the question to and a continuous seeking of the meaningfulness of Christology. From the earliest reckoning with the relationship between Jesus of Nazareth and the Christ of faith, what it means to do Christology today remains at the methodological center of the task and scope of every systematic theology. Whether giving an account of Albert Schweitzer's bringing an end to the quest for the historical Jesus in 1906, or attending to Rudolf Bultmann's period of no quest culminating with his demythologization project in the 1940s, how we still think of Christology as a matter of questions and concerns with meaning speaks to an unavoidable philosophizing of Christology. In this way, The Philosophy of Christology offers both a particular history of Christology in conjunction with a particular philosophy of Christology, which assesses the theological contributions by a group of Bultmannians following Bultmann in the 1950s and 1960s up to what can be reimagined by repurposing Jacques Derrida's philosophical question into the meaning of love in 2002.
Karl Rahner’s theory of how Jesus saves has garnered criticism. Rahner’s portrayal of Jesus has been described by Hans Urs von Balthasar as merely notifying the world of God’s salvific will. Others have doubted whether Rahner thinks Jesus “causes” salvation at all. Even Rahner’s advocates style his Jesus as a kind of sign, albeit an effective one, the primal Sacrament. But another major and yet underappreciated dimension to Rahner’s christology is his identification of Jesus as Representative—both our representative before God and God’s before us. As such a Representative, Jesus is not a redemptive agent who accomplishes human salvation simply through an act, and even less is he a mere exemplar or notification. This Jesus does not only “do” our salvation—rather, he is the locus of salvation itself. He not only “opens” heaven’s gates, but he creates heaven with his own resurrection. Being Salvation uncovers this dimension within Rahner’s theology, relating it to other historical examples of representative soteriology (e.g. Irenaeus’s theory of recapitulation) and to Rahner’s more familiar sacramental soteriological categories. It gives special attention to Rahner’s intense attention to the church fathers early in his career, including Rahner’s untranslated theology dissertation, E latere Christi (“From the Side of Christ”).
In recent years, a growing number of New Testament scholars have questioned traditional portrayals of the Apostle Paul as a leader of a new religious movement that set faith in Christ in opposition to the Jewish tradition. Instead, they have stressed the need to interpret Paul from within the Judaism of his day, regarding him as a faithful Jew who cherished deeply his Jewish identity and saw observance of the Mosaic law or Torah among Jewish believers in Christ as a good thing. While the present work argues strongly in favor of this latter interpretation of Paul, it also seeks to delve deeper into his thought in order to explore at length the points of continuity and convergence between Paul and the Judaism(s) of his day as well as the beliefs that distinguished him from his fellow Jews who did not share his faith in Christ. Chief among these beliefs was the conviction that the identity and will of God were now to be defined primarily on the basis of his relation to Jesus his Son, through whom he had intended from the start to accomplish his purposes for Israel and the world. Yet rather than bringing Paul to reject his Jewish heritage, this conviction led him to redefine and resignify around Christ his understanding of Judaism and the way of life prescribed in the Torah, thereby filling them with new meaning, though he also continued to value and uphold them for the same reasons he had previously. According to Paul, the purpose for which God had sent his Son and delivered him up to death was not that he might atone for sins or make it possible for God to forgive sins, as later Christian thought came to affirm, but rather that through him he might establish a new community in which Jews and non-Jews would be brought to live together as one in fellowship and solidarity. While Paul expected his fellow Jews to continue to live as Jews and members of Israel within this community, which he called the ekklēsia, his conviction that those non-Jews who lived faithfully as part of the same community yet did not submit fully to the Mosaic law were equally acceptable and righteous in God’s sight led him to oppose all attempts to impose on them the observance of that law. Such attempts implied that the members of the community who observed the law were to be regarded as more righteous or as superior in some way to those who did not and thus threatened to destroy the very fabric of the communities that Paul had worked so hard to establish. Rather than running contrary to Jewish thought, Paul’s teaching that it was a life of faith rather than the observance of works of the law per se that led people to be accepted as righteous by God would have been regarded by most Jews as being fully in accordance with traditional Jewish belief. What they would have found novel was Paul’s claim that faith in the God of Israel was now to be equated with faith in Jesus as his Son or “Christ-faith” and that through such a faith non-Jews who did not observe the law could come to be as fully acceptable to God as those Jews who did. Paul’s redefinition of God and Judaism around Jesus as God’s Son would have led many of his fellow Jews to conclude that he was proclaiming a God who was distinct from the God in whom the people of Israel had believed from time immemorial, since that God was never thought to have such a Son and much less to have intended to exalt him to his right side as Lord of all after handing him over to death on a cross. From the perspective of Paul and his fellow believers in Christ, however, the God of Israel and the God and Father of Jesus Christ were one and the same.