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Original Scholarly Monograph
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The essays in this volume evaluate and build on Barth's theology from the perspective of Pentecostal theology and, thereby, contribute to constructive Pentecostal systematic theology by using Barth as a valuable dialogue partner. At present, a theological conversation of Pentecostals with Barth does not exist and this volume fills this void. More widely, it will aid all those who seek a convergence of the Word and the Spirit in theology. Barth and Pentecostals share some important common theological interests. Barth's mature theology has a decidedly christological emphasis. Likewise, historically, Pentecostals have often spoken of a “full gospel” with an emphasis on Christ as savior, healer, baptizer (in the Spirit), and soon-and-coming King, with some Pentecostal traditions also adding a fifth emphasis on Christ the sanctifier. Furthermore, near the end of his life, Barth anticipated “the possibility of a theology of the third article, a theology where the Holy Spirit would dominate and be decisive.” The realization of Barth's dream is no doubt coming to pass in part through the development of Pentecostal theology in as much as pneumatological theology (exploring how pneumatology affects, supplements, and might reform other doctrines) is an emerging paradigm for Pentecostal theology.
Late-modern theology is marked by persistent and widespread uncertainty as to how the wrath of God can be taken up as a legitimate theme within dogmatics. Rather than engage the most fundamental task of clarifying the inner logic by which God's identity is revealed in scripture, privilege has been ceded either to cultural and textual criticism, to ostensibly self-evident moral sensibilities, or to the thematization of religious experience. The present work sets out to rectify this misstep. The result is a rigorous proposal for understanding wrath expressly within the doctrine of God, as a redemptive mode of divine righteousness.
Christ Is Time: The Gospel according to Karl Barth (and the Red Hot Chili Peppers) welcomes you to the jungle of Barth's head-banging opus, the Church Dogmatics, with the beats, rhythms, and lyrics of Smashing Pumpkins, Pearl Jam, Metallica, and more. Based on lectures at Princeton Seminary, Edwards distills Barth's treatment of key questions in philosophical and systematic theology, offering a playlist of greatest hits on trinity, Christology, prayer, and others. With the care of a scholar and the energy of a stack of Peaveys, Christ Is Time testifies that the eternal God "gives it away" as time through Jesus Christ. Let's face it: Karl's style is a bit Beastie. And since Depeche Mode can say it best, this just might be a match made in Nirvana. Go gaga.
Why is God's beauty often absent from our theology? Rarely do theologians take up the theme of God's beauty—even more rarely do they consider how God's beauty should shape the task of theology itself. But the psalmist says that the heart of the believer's desire is to behold the beauty of the Lord. In The Beauty of the Lord, Jonathan King restores aesthetics as not merely a valid lens for theological reflection, but an essential one. Jesus, our incarnate Redeemer, displays the Triune God's beauty in his actions and person, from creation to final consummation. How can and should theology better reflect this unveiled beauty? The Beauty of the Lord is a renewal of a truly aesthetic theology and a properly theological aesthetics.
One of the most pressing issues in the doctrine of the atonement today is the question of the unity and diversity of the work of Christ. What are we to make of the diversity within the biblical witness and the history of doctrine when it comes to explanations of the meaning and significance of Jesus' death and resurrection? Without a grasp of the unity of his work, our understanding and use of the diversity runs the risk of becoming haphazard and disordered. Proposals regarding the unity of Christ's work today tend to focus on the metaphorical nature of language, the role of culture, and various possible conceptual schemes, rarely reflecting on unity and diversity proper to the being God. To fill this gap, Johnson draws on Karl Barth's integrated account of the doctrines of God and reconciliation, harnessing the resources contained within the doctrines of the Trinity and divine perfections to energize a properly theological account of the unity and diversity of the atonement.
The good that God does—and that God calls us to do—is anchored in the fullness of good that God is. In this SCDS volume, Christopher R. J. Holmes explores the divine attribute of God’s goodness by offering a theological interpretation of the Psalter and engaging with the church’s rich theological tradition, especially Augustine and Aquinas.
Suk Yu Chan provides a revisit of John Calvin's interpretation of the doctrine of divine providence and builds upon a vast repository of quality research conducted by previous Reformation scholars. The author adopts a historical approach to explore Calvin's works from 1534–1559, and argues that from 1534–1541, Calvin used the image of the fountain to portray God as the source of everything, who has power to preserve and give life to all creatures on earth. Between the Latin edition of the Institutes in 1539 and the French translation of that work in 1541, Calvin was indecisive about the definition of special providence, articulating a fitful relationship between providence and soteriology in these two texts. In 1552, Calvin gradually ceased using the image of the fountain to portray God as the source of everything, and he also delivered three definitions of divine providence: general providence, special providence, and the very presence of God. Based on the theological understanding of divine providence which he had developed from 1534–1552, Calvin presented his exegesis on the Book of Job and the Book of Psalms through his sermons and commentaries. Furthermore, Calvin also discussed the importance of the human role in God's providence. While Calvin's theological understanding of God's providence was inherited by his successor, Theodore Beza, Beza applied it differently in his exegesis on the Book of Job. From 1534–1559, Calvin formulated his biblical doctrine of divine providence, articulating that divine providence is heavenly providence which is comprised of eternal predestination and divine preservation.
If the origin of the world is not a part of the world, what are the implications for our understanding of ourselves, the world, and its origin? In antiquity, both gentile and Christian authors agreed that the significance of this question could only be maintained by accepting the unbridgeable difference between the world and God. Not even Christology as the most ambitious attempt at developing a model for divine–human communication was allowed to undermine the principle of absolute divine difference. This changed with the modern emphasis on univocity and measurability as the defining aspects of knowledge. From the point of view of a philosophy of absolute difference, this appears as an arbitrary loss of perspective. By focusing on four authors—Cusanus, Luther, Hamann, and Kierkegaard—who have explored how the Christian and paradoxical understanding of Christ as eternal God and true human subverts the modern emphasis on unambiguity and definability, the present investigation makes an attempt to retrieve what has been lost. Classical Christology as interpreted by these authors thus appears as an indispensable tool for receiving and appreciating the gift of the world in a way that is not unduly limited by anthropocentric prejudice.