Suchergebnisse

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.

This article aims to initiate discussion of the work of Andrew Shanks by expositing his unique form of civil theology and its relation to his Hegelian Christology. A comparison with Zizek and Milbank serves to highlight what is at stake in Shanks's own Hegelian Christianity. Adapted from the source document.

In the years surrounding the Second Vatican Council (1962-65) questions concerning the Church dominated theological literature. Then came Wolfhart Panncrr berg s seminal Jesus—God and Man, which served as a timely reminder that more fundamental christological issues could not be even temporarily forgotten. More recently theologians recognizing the need for serious reexamination of the very foundations of Christianity, have increasingly directed their attention to the center of Christian faith Jesus Christ himself. Such prominent figures as Walter Rasper, Hans Rung, Jiirgen Moltmann, Karl Rahner, and Edward Schillebeeckx have published major works devoted largely if not entirely to christology; and numerous less renowned authors have also made significant contributions to an intense discussion that shows no signs of abating.Despite important differences among themselves, these recent christologies generally exhibit certain basic traits that distinguish them from most christologies of the immediate past. First contemporary authors usuallv envision their christologv as part of an overall effort to provide an integrated account of the whole of Christianity; christology is one element of an attempt to express anew the meaning of the gospel in the modern world.

Chapters cover such theological topics as Edwards on the Trinity (Amy Plantinga Pauw), God's relation to the world, grace and justification (Sang Hyun Lee), Christology (Robert W. Jenson), the Bible (Robert E. Brown), the church (Douglas A. Sweeney), and eschatology (Stephen J. Stein). There are additional chapters on specifically Edwardsean themes such as the affections and the sense of the heart, virtue (John E. Smith), freedom of the will (Alien C. Guelzo), missions and Native Americans (Gerald R. McDermott), history (John F. Wilson), typology (Janice Knight), and Edwards's sermons (Wilson H. Kimnach).