Asian Christology and the Mahayana : a reprint of the century-old "Indian Church History", by Thomas Yeates ; and the further investigation of the religion of the Orient as influenced by the Apostle of the Hindus and Chinese

http://www.archive.org/details/asianchristology00gorduoft

Christology in the Epistle to the Hebrews: Martin Luther's Reception of John Chrysostom

Throughout the history of the Church, the Epistle to the Hebrews has been one of the most puzzling letters in the Canon, particularly regarding the implications of understanding the person of Jesus Christ. John Chrysostom, an important patristic writer, is acknowledged to have made significant contributions to the exegesis of this letter. Chrysostom's thought became the norm for traditional thinking and interpretation of this letter in the Middle Ages. Martin Luther's reception of Chrysostom's Homilies on Hebrews presents a unique interpretation that some scholars may describe as the "Reformation Discovery" on Hebrews. In tracing Luther's reception and appropriation of Chrysostom's exegesis of the letter to the Hebrews, there is a noticeable and significant shift in Christological interpretation. Whether or not these modifications were necessary is a matter of debate; however, they do reflect Luther's contextual and existential questions regarding faith, Christ and knowledge of God, which is evident in his Lectures on Hebrews.

A course of critical lectures : or a system of theology in three parts, viz : theology, demonology, and christology /

Mode of access: Internet.

A course of critical lectures : or, systematical theology, in four parts, viz : theology, demonology, christology, and anthropology /

Mode of access: Internet.

The Christology of Jesus : being his teaching concerning himself according to the synoptic gospels /

Mode of access: Internet.

Jesus Christ our Lord; an English bibliography of Christology comprising over five thousand titles annotated and classified,

"The titles are included as far as possible to April 1, 1906."--Pref.

The Christology of Jesus; being his teaching concerning himself according to the synoptic gospels.

Includes bibliographical footnotes.

The Christology of Jesus' Disciples

The question of whether Jesus claimed to be the Messiah, and if so in what sense, is one of the most important in historical Jesus research. Although many factors play a role in answering this question, one has been neglected for far too long: the Christology of Jesus’ disciples. This thesis provides a much needed analysis of the disciples’ view of Jesus. Numerous Gospel passages are evaluated using criteria, such as the criterion of multiple independent attestation and the criterion of embarrassment, to determine their historicity. These passages are then studied against the background of Second Temple Judaism to determine how the disciples viewed Jesus. The analysis demonstrates that from the time Jesus’ disciples first began following him they believed he was the Messiah. Ultimately, this conclusion strongly reinforces the view that Jesus made a messianic claim for himself.

A shadow replaced by realities: the theme of temple in relation to Christology, Pneumatology and Ecclesiology in John's Gospel

This dissertation seeks to examine the role of the temple in relation to Christology, Pneumatology, and Ecclesiology in John’s Gospel. The Jerusalem temple, which was believed to be the shadow of the true temple in the heavens, was destroyed in A.D. 70. John, writing his Gospel after its destruction, presented the person of Jesus as the new cultic center of Judaism, in whom the more transcendent reality of the heavenly temple was truly embodied. The eschatological Spirit would animate the new worship inaugurated in the messianic temple, so that the believers could worship the Father in spirit and in truth. The living water of the Spirit was expected to flow from the heavenly temple, which is the glorified Jesus, throughout the earth via the mission of the ecclesial community – a community now constituted as the sacred temple. In this way, the Fourth Gospel presents Israel’s temple and its cult replaced by new realities: the temple of Jesus’ body and the temple of the church. The former is incarnated as the temple, while the latter is transformed into the temple by the indwelling power of the Holy Spirit.

Sangen ialo Rucous : Schwenckfeldiläisten rukouskirja Mikael Agricolan lähteenä

Sangen ialo Rucous. The prayer book of the Schwenckfeldiens as a source for Michael Agricola The significance of the prayer book published by the Finnish reformer Michael Agricola in the year of 1544 has not been comprehended enough among the prayer literature of the Reformation century. Especially in foreign research literature one of the era s most extensive and versatile prayer books has been practically disregarded. According to the prayer book, Agricola appears to be a traditionalist, who derives most of his source material from medieval and old church prayer books. The low number of the prayers from Evangelical prayer books is noteworthy. The study in hand examines Agricola s theology expressed in his translation work of the prayer book of the mystic spiritualistic Schwenckfeldien movement. The prayer book of the Schwenckdeldiens diverged from Lutheranism was called Bekantnus der sünden and it was composed around the year of 1526. Agricola is the only prayer book collector who has regarded it as necessary to add all the 45 prayers of the Schwenckfeldien prayer book and its introduction to his book. In the prayers containing the Schwenckfeldien communion theology and Christology Agricola has not changed the content of the text, apparently because he was not aware of the problems involved in the Schwenckfeldien theology. On a few occasions Agricola added points of view concerning the church, priesthood, preaching the Word and sacraments to his prayers, which the Schwenckfeldiens despised. From the ten additions four Agricola created himself, the rest he borrowed from Wolfgang Capito s prayer book. As a source Agricola used Capito s Latin prayer book together with the German text from Bekantnus. When looking at the studied material, Agricola does not turn out to be a creative translator. Even though he had a model for a less restricted translation in Wolfgang Capito s prayer book, he sticks to his habit of translating word by word. Because not even a good example has had a liberating effect on his translation principles, Agricola cannot be considered a theologically orientated writer. The translation of the Schwenckfeldien prayers Agricola starts with Capito s prayer book. Very soon he takes the Bekantnus alongside Capito s text and abandons the use of Capito s prayer book in the middle of the translation process. Comparing Agricola s translation with the two texts in different languages has made it possible to create the disposition theory described above. On the basis of the disposition theory it can be concluded that Agricola first worked out a precise plan for his prayer book. Then he translated prayers theme by theme using multiple sources at the same time. Later Agricola fixed the disposition, which does not seem to have a direct paragon. From the prayers of the Schwenckfeldien prayer book Agricola translated 26 texts using the Bekantnus as an only base, from Capito s prayer book he translated four texts and 17 texts he translated using the two basic texts simultaneously. In the previous studies, words and texts added by Agricola have been examined as one problem unit. In this study the additions have been placed into three different categories: additions consequential on tautological parataxis, specifying additions and additions significant to the content. Due to Agricola s meticulous translation techniques, there are so few additions. Agricola does not show his own creativity even in the additions significant to the content but uses there some complete sentences or word fragments from the other prayers he has translated. In the translations of the prayers there are some unique appearing words and the analysis of the translation work shed a new light on the background of their first literary appearance in Finnish. Agricola s linguistic abilities turned out to be great. In those prayers where Agricola uses both the German and Latin basic texts at the same time, the translation process is a very intensive twine made on the basis of the two sources.

Belleza de Cristo : hitos para una estética cristológica en la obra de Olegario González de Cardedal

Resumen: El autor presenta los hitos que se encuentran en la obra de Olegario González de Cardedal para configurar lo que llamamos una “estética cristológica” la cual, a partir de las bases fundamentales sentadas en el siglo XX por H. U. von Balthasar, consiste en una reconfiguración del lenguaje teológico con el que nos referimos al misterio de Cristo con una perspectiva estética. No se trata de amoldar la cristología a la estética filosófica (esto sería un esteticismo vacío), sino que la estética queda configurada por la cristología (estética cristológica). Desde esta perspectiva, González de Cardedal propone un nuevo camino, en forma programática, para decir, pensar y oír el siempre nuevo y siempre antiguo misterio de Cristo en el siglo XXI. Camino fascinante y atrayente como lo es el mismo Cristo por el fulgor de su Belleza.

Herejías, espiritualidad, pastoral : ayer y hoy

Resumen: El autor del artículo propone un recorrido a través de las herejías que se presentaron en los primeros años de vida de la Iglesia con sus variantes y modalidades, y del testimonio de los Santos Padres. Su propósito es ofrecer un instrumento para la revisión de distintas actitudes actuales en el ámbito de la fe, la cristología y la eclesiología y plantear el desafío metodológico que proponen a la hora de elaborar respuestas. Presenta, en este sentido, las primeras herejías cristológicas y analiza los significados e implicancias en la perspectiva eclesiológica del docetismo, el gnosticismo, la tendencia monofisista y la herejía de Apolinar difundida en los siglos IV-V y el nestorianismo, y traza relaciones con el contexto cultural actual. Especial importancia concede al gnosticismo, tentación siempre presente de la existencia cristiana. Dentro de las herejías eclesiológicas, desarrolla el significado y las actitudes del movimiento donatista. En torno a las herejías de la gracia, desarrolla los contenidos de la doctrina pelagiana y de la propuesta semipelagiana como tendencia más espiritual y pastoral. Se destaca el valor de la Tradición que nos incorpora en la historia viva de la Iglesia.

Interpretacja myśli Pseudo-Dionizego w wybranych dziełach Grzegorza Palamasa

Wydział Nauk Społecznych

"Not Without My Ancestors": A Christological Case Study of the Shona Ancestor Cult of Zimbabwe

The issue of ancestors has been controversial since the first encounters of Christianity with Shona religion. It remains a major theological problem that needs to be addressed within the mainline churches of Zimbabwe today. Instead of ignoring or dismissing the ancestor cult, which deeply influences the socio-political, religious, and economic lives of the Shona, churches in Zimbabwe should initiate a Christology that is based on it. Such a Christology would engage the critical day-to-day issues that make the Shona turn to their ancestors. Among these concerns are daily protection from misfortune, maintaining good health and increasing longevity, successful rainy seasons and food security, and responsible governance characterized by economic and political stability. Since the mid-16th century arrival of Jesuit missionaries in the Mutapa Kingdom, the Church has realized that many African Christians resorted to their ancestors in times of crisis. Although both Catholic and Protestant missionaries from the 1700s through the early 1900s fiercely attacked Shona traditional beliefs as superstitious and equated ancestors with evil spirits, the cult did not die. Social institutions, such as schools and hospitals provided by missionaries, failed to eliminate ancestral beliefs. Even in the 21st century, many Zimbabweans consult their ancestors. The Shona message to the church remains "Not without My Ancestors." This dissertation examines the significance of the ancestors to the Shona, and how selected denominations and new religious movements have interpreted and accommodated ancestral practices. Taking the missiological goal of "self-theologizing" as the framework, this dissertation proposes a "tripartite Christology" of "Jesus the Family Ancestor", "Jesus the Tribal Ancestor," and "Jesus the National Ancestor," which is based on the Shona "tripartite ancestrology." Familiar ecclesiological and liturgical language, idioms, and symbols are used to contribute to the wider Shona understanding of Jesus as the ancestor par excellence, in whom physical and spiritual needs-including those the ordinary ancestors fail to meet-are fulfilled.