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An in-depth study of Kierkegaard's thinking on Christology emphasising the radical nature of his approach to the incarnation, with an emphasis on the call of the Christian believer to a life of 'kenotic' (self-emptying) discipleship in imitation of Christ

"God calls humans to be creative. The human drive to represent transcendent truths witnesses to the fact that we are destined to be transfigured and to transfigure the world. It is worth asking, then, what truthful representations, whether in art, spirituality, or theology, teach us about the one who is our truth, the one who made us and the one in whose image we are made. All Things Beautiful: An Aesthetic Christology is an experimental and constructive aesthetic Christology sourced by close readings of a wide array of artistic works, canonical and popular--including poems, films, essays, novels, plays, short stories, sculptures, icons, and paintings--as well as art criticism and passages from the Christian Scriptures. From first to last, these readings engage in conversation with the deep, broad wisdom of the Christian theological tradition. The liturgical calendar guides the themes of the book, beginning with Advent and Christmas; carrying through Epiphany, Ash Wednesday, Lent, Good Friday, Easter, and Ascension; and ending with Pentecost and Ordinary Time."--Publisher.

Reseña de la obra de: Cahill, L. S. (2013) Global Justice, Christology and Christian Ethics, Nueva York, Cambridge University Press, 312 pp.

Intro -- Unveiling God -- Contents -- Foreword -- Introduction -- Chapter 1: Christologies Used in Islamic Contexts -- Chapter 2: Monotheism in First Century Judaism -- Chapter 3: Contextualisation of Christology in the NT: Using the Existing Concept of Monotheism -- Chapter 4: Contextualisation of Christology in the NT: Using Jewish Concepts of Theophany, Epiphany and Monolatry -- Chapter 5: Monotheism in the Islamic Context -- Chapter 6: Contextualising Christology for Islamic Culture -- Conclusions -- Glossary of key Islamic terms -- APPENDIX A: Evolutionary Christology -- APPENDIX B: Second Temple Jewish Monotheism and the Origins of NT Christology: The Scholarly Debate -- APPENDIX C: Profile of Islamic Texts -- APPENDIX D: The Effect of Gender Reversal Reading on the Lover/Beloved Imagery in mystical Poetry -- Bibliography -- Index of modern scholars -- Index of primary sources -- Subject index.

The subject of Christology is indispensable in Christianity because the entire Christian gospel centers on the person and works of Jesus Christ. One of the Christological models espoused in the New Testament is Adamic Christology with its focus on the striking analogy between Adam's sin and Christ's atoning sacrifice. While allusions of the Adam-Christ comparison appear elsewhere in the New Testament (Luke 3–4; Heb. 2:5–18), the most explicit articulation is found in Romans 5 and 1 Corinthians 15. Most of the existing literature on the subject focus more on exegetical issues and fail to provide adequate theological analysis on the Adam-Christ comparison. Current interest in theological implications of the Adam-Christ comparison has prompted this paper which explores Adamic Christology based on a theological reading of Romans 5:12-21 and other relevant texts on subject. The researcher used a literary research design comprising textual, theological and historical analyses of data collected from commentaries, articles, books, and dissertations/theses. The main thesis of the paper is that despite remarkable continuities between Adam and Christ on the basis of an ontological inclusivity of all humankind in their vicarious humanity, Christ exceeds Adam in all soteriological respects as the one who reverses the effect of Adam's sin and its effect on humanity by bestowing salvific benefits on all who express belief in his saving person and works. The paper is an interdisciplinary study that contributes to the fields of Systematic theology (particularly on the issues of hamartiology and soteriology) and New Testament studies (especially Pauline studies).

Abstract
Theodore the Studite resolved the logical problem posed by the second Iconoclasm in an explicitly paraconsistent way, when he applied to Jesus the definition of the human hypostasis while stating that there is no human hypostasis in Jesus. Methodologically he was following, albeit without knowing, Eulogius of Alexandria. He, in turn, was apparently followed by Photius, but in a confused manner.

What does it mean for the Christian Church to proclaim that God revealed Godself in Jesus Christ? This article tries to capture the answer given to this question by Rowans Williams, who defines and understands Christ as the 'heart of creation'. The problem at the heart of Williams' thought is the relationship between the finite and the infinite. If God is merely a being amongst others, the finite and infinite disintegrate into identity. If God is totally other to creation, we end up with a duality between God and creation. For Williams, the answer lies in the noncompetitive union of the eternal Logos and the human individual in Jesus Christ, in whom the finite entirely and asymmetrically depends on the infinite, whilst retaining its own integrity. In clarifying Williams' answer to the question above, firstly, I will illuminate his philosophical and metaphysical assumptions to shed light on his interpretation of Christ as the logic (logos) of creation. Secondly, Williams' reading of the history of Christology, steering between identity and duality, will be narrated; and, thirdly, the political and ethical implications of his Christology will be discussed for the Church today. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This philosophical and dogmahistorical study into Christology as narrated by Rowan Williams claims that God reveals Godself in a non-competitive relationship between the infinite and the finite, between God and the human individual in the person of Jesus Christ. This asymmetrical relationship challenges our modernistic competitive view of history, societies and human beings as consumers. ; http://www.ve.org.za ; am2021 ; Dogmatics and Christian Ethics

Intro -- Christology and Evil in Ghana: Towards a Pentecostal Public Theology -- Table of Contents -- ACKNOWLEDGEMENTS -- ABBREVIATIONS -- CHAPTER I WHY STUDY CHRISTOLOGY AND EVIL IN GHANAIAN PENTECOSTALISM? -- Motivation and Objective -- Description and Complexities of the Journey -- Why the Church of Pentecost? -- Songs -- Sermons -- Complexities -- The Contextualisation of Evil and Suffering -- Method -- The Analysis, Systematisation, and Formulation Process -- Role of the Researcher -- Problems/Limitations of this Study -- Content of the Chapters -- CHAPTER II THE NATURE, PERSON, AND WORK OF JESUS CHRIST -- Introduction -- Christ, Evil, and Suffering in the Ghanaian Pentecostal Liturgy -- Jesus, the Believer's Victory over Evil and Suffering -- Jesus, the Transformer of Identity -- Akan Traditional Religion and Culture and the Jesus Story -- Christ, Evil and Suffering in the New Testament -- Christological Subversions -- Contextual Issues -- Believers are Victorious in Christ -- Conclusion -- CHAPTER III THE WORLD AS A PLACE OF EVIL AND SUFFERING -- Introduction -- The Nature and Phenomena of Evil and Suffering -- Naming Evil -- Sources of Evil and Suffering -- Causes of Evil and Suffering: Ghanaian Pentecostalism vis-à-vis Akan Traditional Religion -- Evil and Suffering in the Bible -- A Holistic Contextual Approach? -- Conclusion -- CHAPTER IV THE BATTLES OF LIFE: IMPLEMENTING CHRIST'S VICTORY OVER EVIL AND SUFFERING -- Introduction -- Victory over Life's Battles -- Evil and Suffering as Cosmic Battles -- Sources of Victory and Freedom in Christ -- Prophetic Rituals/Practices -- The Blood Metaphor as Transformer of Destiny -- Sources of Victory and Freedom in Ghanaian Pentecostalism and Akan Traditional Religion -- Overcoming the Battles of Life in the Bible -- Inadequate Contextualisation in "Witchdemonology"?

Connecting Jesus to Social Justice argues a doctrinally traditional, orthodox basis for Christian participation in the public sphere on behalf of social justice. The book addresses a situation internal to churches in the U.S. from a Catholic perspective yet not without analogies in other churches and Christian movements. This book is a contributive, as well as distributive, idea of social justice from Catholic social teaching. The chapters take into account discussion on the public sphere and propose a theologically-principled, ecumenical and interreligious public for social justice