Suchergebnisse

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

Son of Man (2006) is the first Jesus film to be produced in South Africa and the first Jesus film with an all-black cast amongst all films about the life of Jesus. Son of Man retells the story of Jesus from the pre-1994 South African context and the transition to democracy. The film portrays a Jesus who is concerned about social justice and seeks to dismantle systems that perpetuate and maintain subjugation, oppression, discrimination and marginalisation. The film reinforces the ideology of black consciousness and the praxis of black theology creatively and artistically through film. Jesus in Son of Man embodies the life of Stephen Bantu Biko, and Steve Biko is thus given a Christ-figure around four things: non-violence, ideology, disappearance and death. A black Christological perspective is used to analyse the nature of Jesus Christ in Son of Man. ; Mr Mokoena is participating in the research project, 'Social Cohesion', directed by Prof. Dr Vuyani Vellem, Department of Dogmatics and Christian Ethics, Faculty of Theology, University of Pretoria. ; http://www.hts.org.za ; am2017 ; Dogmatics and Christian Ethics

The basis for theological reflection about freedom is the truth about creation of man in the image and likeness of God who is absolutely free. Here is the source of human's yearning for freedom, pursued through endless tension between good and evil. Abstracting in the definition of freedom from the religious foundation inevitably leads to replacing the truth about freedom with the ideology of freedom, the example of which may be modern and contemporary liberal world views, converting themselves into totalitarian social and political systems. Though just in itself, the mere desire for freedom leads humans to nothingness and enslaves them, if it takes the form of lawlessness and Promethean struggle with God. Christianity shows that freedom is not a human prey, but a gift of God, grounded in ontology; the man is free because he was created and saved — he is a son in the Son. Christ is a new Prometheus, who "cast fire on the earth," in the gift of the Holy Spirit — the Spirit of freedom. What constitutes the way to man's freedom is not autonomy, but grace, leading to love.

У статті розглядається історико-богословський контекст формування відносин між державою і Церквою в Римській імперії IV століття. ; The Nicene Council did not put an end to the Arian polemic. After the Council there came a long period of the struggle for reception of the Nicene Christology. The controversy became a subject of an interest for the Emperor since it was perceived as a threat for the imperial unity. For this reason, the custom of the Emperor to intervene in the ecclesiastical affairs began to increase even in the field of doctrine. Such situation evoked a reaction of bishops and became an opportunity for defining the role of the Emperor in the Church. There are two main standpoints in this regard in the fourth century: one of the pro-Arian bishops and the other of the anti-Arian bishops. The chief purpose of this paper was to illustrate the pro-Arian bishops' standpoint concerning the Emperor in the Church. The analysis of historical sources and literature proved that the attitude of the pro-Arian bishops towards the Emperor was the position neither of an absolute submission nor the whole independence. Their model of relations between the Church and state was influenced primarily by Eusebius of Caesarea, who transformed to the Christianity the ancient Hellenistic political theory and Hebrew view of authority. In the context of these ideas the Emperor as the alive law had a special role in the Church. It was manifested especially on the synods. The pro-Arians allowed the Emperor to intervene even in the sphere of Church doctrine. Their attitude towards the Emperor differed greatly from the model elaborated during the ante-Nicene period. On the other hand, the pro-Arians tried to remain faithful to the teaching of Church Tradition. In this perspective they could not consider the Emperor as the head of the Church. The end of the Arian controversy did not discharge the Church of intervention of the Emperor, but underscored the role of the Emperor in the Church. The Eastern Church in the period of reception of the Nicene Christology was programmed to be dependent on the Emperor. Thus, the pro-Arian attitude towards the Emperor sowed the seeds of future Byzantine Caesaropapism.

Christology is the effort to find the answer on Christ illustration of human life which always experiences a development. Christology should build based on the inter-textual and intercultural. With noticing the cultural context, so Christology can develop itself widely and always up to date, the literary quality aimed to find the dynamics of the development of Christology in the Javanese farmer community context. The Research obtains the important findings about Christology. Learn from Christological thinking which always develops according to the times, it might be developed the Christological thinking in the Javanese farmer communities' context. The myth regarding Dewi Sri (and Sadono) and Ratu Adil, which has become ingrained in the Javanese farmer community, can be appointed the development of a distinctive Christology for Javanese farmer community. The developed Christology should describe that Christ as the incarnate form of Allah can be found in the realm of agriculture. Christ presents in nature (Panentheism) becomes increasingly context for Javanese farmer community, Christology which emphasize Jesus as incarnation form, Jesus is the compassion of God, Jesus is the political act of God's love which experienced by Javanese farmer community. This finding has benefit for the efforts to develop the Church in the context of agricultural society in Java. ; La cristología es el esfuerzo por encontrar la respuesta a la ilustración de Cristo en la vida humana, que siempre está en desarrollo. La cristología debe construirse a partir de lo intertextual y lo intercultural. Al darse cuenta del contexto cultural, para que la cristología pueda desarrollarse ampliamente y siempre actualizada, la calidad literaria tuvo como objetivo encontrar la dinámica del desarrollo de la cristología en el contexto de la comunidad campesina javanesa. La investigación arroja importantes hallazgos sobre cristología. Aprenda del pensamiento cristológico que siempre se desarrolla según los tiempos, podría desarrollarse el pensamiento cristológico en el contexto de las comunidades campesinas javanesas. El mito sobre Dewi Sri (y Sadono) y Ratu Adil, que se ha arraigado en la comunidad de agricultores javaneses, puede considerarse el desarrollo de una cristología distintiva para la comunidad de agricultores javaneses. La cristología desarrollada debería describir que Cristo, como la forma encarnada de Alá, se puede encontrar en el ámbito de la agricultura. Cristo se presenta en la naturaleza (panenteísmo) se convierte cada vez más en un contexto para la comunidad de agricultores javaneses, la cristología que enfatiza a Jesús como forma de encarnación, Jesús es la compasión de Dios, Jesús es el acto político del amor de Dios experimentado por la comunidad de agricultores javaneses. Este hallazgo beneficia los esfuerzos por desarrollar la Iglesia en el contexto de la sociedad agrícola en Java. ; A cristologia é o esforço para encontrar a resposta à ilustração de Cristo na vida humana que está sempre em desenvolvimento. A cristologia deve se construir a partir do intertextual e do intercultural. Percebendo o contexto cultural, para que a Cristologia se desenvolva amplamente e sempre atualizada, a qualidade literária visou encontrar a dinâmica do desenvolvimento da Cristologia no contexto da comunidade camponesa javanesa. A pesquisa produz descobertas importantes sobre cristologia. Aprenda com o pensamento cristológico que sempre se desenvolve de acordo com os tempos, pode ser desenvolvido o pensamento cristológico no contexto das comunidades de agricultores javaneses. O mito a respeito de Dewi Sri (e Sadono) e Ratu Adil, que se enraizou na comunidade de agricultores javanês, pode ser apontado como o desenvolvimento de uma cristologia distinta para a comunidade de agricultores javanês. A cristologia desenvolvida deve descrever que Cristo como a forma encarnada de Allah pode ser encontrado no reino da agricultura. Cristo se apresenta na natureza (Panenteísmo) torna-se cada vez mais contexto para a comunidade de agricultores javaneses, cristologia que enfatiza Jesus como forma de encarnação, Jesus é a compaixão de Deus, Jesus é o ato político do amor de Deus vivenciado pela comunidade de agricultores javaneses. Essa descoberta foi benéfica para os esforços de desenvolver a Igreja no contexto da sociedade agrícola em Java.

стаття ; У статті розглядається історико-богословський контекст формування відносин між державою і Церквою в Римській імперії IV століття. ; The Nicene Council did not put an end to the Arian polemic. After the Council there came a long period of the struggle for reception of the Nicene Christology. The controversy became a subject of an interest for the Emperor since it was perceived as a threat for the imperial unity. For this reason, the custom of the Emperor to intervene in the ecclesiastical affairs began to increase even in the field of doctrine. Such situation evoked a reaction of bishops and became an opportunity for defining the role of the Emperor in the Church. There are two main standpoints in this regard in the fourth century: one of the pro-Arian bishops and the other of the anti-Arian bishops. The chief purpose of this paper was to illustrate the pro-Arian bishops' standpoint concerning the Emperor in the Church. The analysis of historical sources and literature proved that the attitude of the pro-Arian bishops towards the Emperor was the position neither of an absolute submission nor the whole independence. Their model of relations between the Church and state was influenced primarily by Eusebius of Caesarea, who transformed to the Christianity the ancient Hellenistic political theory and Hebrew view of authority. In the context of these ideas the Emperor as the alive law had a special role in the Church. It was manifested especially on the synods. The pro-Arians allowed the Emperor to intervene even in the sphere of Church doctrine. Their attitude towards the Emperor differed greatly from the model elaborated during the ante-Nicene period. On the other hand, the pro-Arians tried to remain faithful to the teaching of Church Tradition. In this perspective they could not consider the Emperor as the head of the Church. The end of the Arian controversy did not discharge the Church of intervention of the Emperor, but underscored the role of the Emperor in the Church. The Eastern Church in the period of reception of the Nicene Christology was programmed to be dependent on the Emperor. Thus, the pro-Arian attitude towards the Emperor sowed the seeds of future Byzantine Caesaropapism.

Sobór Nicejski nie położył kresu kontrowersji ariańskiej. Po soborze nastą­pił długi okres walki o recepcję chrystologii nicejskiej. Kontrowersja stała się przedmiotem zainteresowania cesarza, ponieważ postrzegano ją jako zagrożenie dla jedności cesarstwa. Z tego powodu zwyczaj ingerowania cesarza w sprawy kościelne stawał się coraz częstszy i nawet dotyczył nauki Kościoła. Taka sy­tuacja wywołała reakcję biskupów i stała się okazją do określenia roli cesarza w Kościele. W IV w. istniały dwa główne stanowiska w tej kwestii – biskupów proariańskich i antyariańskich. Głównym celem artykułu było ukazanie stanowi­ska biskupów proariańskich wobec cesarza. Analiza źródeł historycznych i lite­ratury wykazała, że ich postawa wobec cesarza nie była ani bezwzględnym pod­porządkowaniem się ani całkowitą niezależnością. Ich model stosunków między Kościołem a państwem został zainspirowany przez Euzebiusza z Cezarei, który przeniósł na grunt chrześcijański antyczną, hellenistyczną teorię polityczną oraz hebrajską koncepcję władcy. W kontekście antycznych idei cesarz jako żywe prawo posiadał szczególną rolę w Kościele. Przejawiała się ona szczególnie na synodach. Biskupi proariańscy dopuścili cesarza do interweniowania nawet w sferę kościelnej doktryny. Ich postawa wobec cesarza znacznie różniła się od modelu wypracowanego w dobie przednicejskiej. Z drugiej jednak strony bisku­pi proariańscy starali się dochować wierności Tradycji Kościoła. Z tego powodu nie mogli uznać cesarza za jego głowę. Zakończenie kontrowersji ariańskiej nie uwolniło Kościoła od zależności od cesarza. Kościół Wschodni w okresie recepcji Credo Nicejskiego został niejako zaprogramowany pod kątem uzależnienia od ce­sarza. W ten sposób postawa proariańskich biskupów legła u podstaw przyszłego bizantyńskiego cezaropapizmu. ; Sobór Nicejski nie położył kresu kontrowersji ariańskiej. Po soborze nastą­pił długi okres walki o recepcję chrystologii nicejskiej. Kontrowersja stała się przedmiotem zainteresowania cesarza, ponieważ postrzegano ją jako zagrożenie dla jedności cesarstwa. Z tego powodu zwyczaj ingerowania cesarza w sprawy kościelne stawał się coraz częstszy i nawet dotyczył nauki Kościoła. Taka sy­tuacja wywołała reakcję biskupów i stała się okazją do określenia roli cesarza w Kościele. W IV w. istniały dwa główne stanowiska w tej kwestii – biskupów proariańskich i antyariańskich. Głównym celem artykułu było ukazanie stanowi­ska biskupów proariańskich wobec cesarza. Analiza źródeł historycznych i lite­ratury wykazała, że ich postawa wobec cesarza nie była ani bezwzględnym pod­porządkowaniem się ani całkowitą niezależnością. Ich model stosunków między Kościołem a państwem został zainspirowany przez Euzebiusza z Cezarei, który przeniósł na grunt chrześcijański antyczną, hellenistyczną teorię polityczną oraz hebrajską koncepcję władcy. W kontekście antycznych idei cesarz jako żywe prawo posiadał szczególną rolę w Kościele. Przejawiała się ona szczególnie na synodach. Biskupi proariańscy dopuścili cesarza do interweniowania nawet w sferę kościelnej doktryny. Ich postawa wobec cesarza znacznie różniła się od modelu wypracowanego w dobie przednicejskiej. Z drugiej jednak strony bisku­pi proariańscy starali się dochować wierności Tradycji Kościoła. Z tego powodu nie mogli uznać cesarza za jego głowę. Zakończenie kontrowersji ariańskiej nie uwolniło Kościoła od zależności od cesarza. Kościół Wschodni w okresie recepcji Credo Nicejskiego został niejako zaprogramowany pod kątem uzależnienia od ce­sarza. W ten sposób postawa proariańskich biskupów legła u podstaw przyszłego bizantyńskiego cezaropapizmu.

The article deals with potential ethical implications of contemporary Christological studies. In a first section the argument is made that doctrine and ethics belong together. In the central section, this claim is illustrated with reference to recent approaches to Christology. Under the theme 'Christology and Ethics' six popular approaches are discussed with a view to their respective ethical implications. In each instance, representative examples are provided. The six approaches are those that underline living in communion with Christ, that emphasize remembering Jesus, that call for discipleship, that employ the threefold office, that are based on the worship of Christ and that emphasize Christ's promised future. In a brief, final section three conclusions are developed regarding Christology and public theology, or Jesus and politics.

This article focused on Contextually Christology reflections. They are Leonardo Boffs Christology reflection in Latin America, Aloysius Pieris in Asian, and Banawiratmas in Indonesian as the examples of Contextual Christology reflection with different context. Comparative method is used to learn the idiosyncrasy of each author in context to present the meaning of Jesus Christ in the churchs struggle and experiences in different context. From this research it was found that contextually Christological reflection found an image of Christ in which it lives and edifying the church struggle now a days. Christians are the majority group in Latin America. The faiths of Jesus Christ encourage fighting for liberation and justice in the middle of various socio economic and politic life of bondage. In Asia, Christian are minority, the preaching of the faith of Jesus Christ as a savior is only effective in a dialogue with a view to safety in Asian religion. In Indonesian contextual, the dialogue with the local community in introducing Christ to be approached by understanding the meaning of sacrifice in relation with a real love of the neighbor.

Two gädls, briefly examined in this study, portray Iyasu I as a Ṣägga Lǝǧ partisan. Ṣägga Lǝǧ is one of two views dismissed as heresy at the 1878 Boru Meda synod. This synod settled the Christological controversy that beset the Ethiopian Church for two and a half centuries, by declaring Karra, the polemical name for Täwaḥǝdo, as official orthodoxy. What is strange about the accounts of the two gädls is that they seem to contradict oneof the doxas of Ethiopian historiography, which is that Iyasu I was a diehard Täwaḥǝdo. This study resolves this enigma by showing that during the Gondärine period the Täwaḥǝdo teaching, which enjoyed the recognition of the royal centre as orthodoxy, was Ṣägga Lǝǧ. Such revision of the historiography of the doctrinal controversy in turn paves the way for a better understanding of the rebellion of Lasta and southern Tǝgray, against the monarchial centre of Gondärine Ethiopia. So far, the history of this rebellionis poorly understood due to the wrong assumption that the Karra teaching championed by the Lasta–Tǝgray group at the time was the same Täwaḥǝdo of the monarchial centre. No historian could thus entertain the possibility of a long lasting rebellion in the name of Karra. This study shows that throughout much of the Gondarine period, Karra was rather the doctrine of a third party that defied the centre using Lasta and southernTǝgray as safe-heavens.

This research deals with the question of whether an ecumenical ethics can be developed in South Africa that at least will be applicable in the field of political ethics and that can assist the various ecclesiastical traditions to 'speak with one voice' when they address the government on matters of Christian ethical concern. The research rests on the recognition of the variety of ethical persuasions and points of view that flow from the variety of hermeneutical approaches to Scripture. However, within this plethora of ethical discourses, an 'overlapping' ethics based on a proposed set of minimum theological ideas can be pursued in order to reach at least an outline of an applicable ecumenical political ethics conducive to the church-state dialogue in South Africa today. The article concludes that a 'minimum consensus' on the role of revelation in the moral discourses is possible and is enriched by traditional ideas such as creation and natural law, the reign of God and Christology, and it can provide a suitable common ground for an ecumenical ethics applicable to the moral difficulties in the political domain in South Africa today.

Chapter one states the central quest of this thesis: to develop a Dalit theology on the basis of the concepts salvation and humanization of M.M. Thomas. Chapter two elucidates the socio- political and religious milieu which influenced his theology. Thomas' theology has evolved and developed in revolutionary contexts which demanded political freedom, social equality and religious identity. Chapter three explores the life and work of Thomas and demonstrates his fivefold search for humanization. Thomas' ecumenical and international exposures shaped his theology as he moved from an evangelical position to an ecumenical stance and from an ecumenical position to liberational and pluralistic stance. Chapter four is an exploration and interpretation of Thomas' theology of salvation and humanization. He defines salvation as 'the spiritual inwardness of humanization' and humanization as 'the outwardness of salvation.' He interprets salvation as spiritual, ultimate and eschatological while humanization as physical, penultimate and historical; yet in Thomas' view they are two sides of the same coin. Though there are obstacles Thomas finds hope in Christ. Thomas suggests secularism, inter-religious dialogue, and conscientization as means towards humanization. The process of humanization is a radical shift from individual to collective salvation, sacralization to secularization and Church-centred religious fellowship to a Christ-centred secular fellowship. The goal is to restore the lost personhood and peoplehood so that they become subject of their own history. Chapter five is an appraisal of Thomas' theology of humanization from a liberational, tribal, feminist and Dalit perspective. Though Thomas advocates the humanization of tribals and women as well Dalits, the tribal and feminist theologians have not actively engaged with Thomas' theology. But Dalit theologians like A.P. Nirmal and M. Azariah have criticized and rejected his contribution on methodological grounds as well as his use of brahminical tradition. ...

The radicality of Jesus as well as the general message of the New Testament should be seen again a background of eschatology, and not be confused with revolutionism. People's acceptance of the authority of Scripture is no guarantee that they have correctly understood the message of the Bible regarding this. A critical view of the authority of Scripture as well as a thorough and constant examination concerning the relationship between the personal and social circumstances of man and his interpretation of Scripture are needed. Consequently a relevant relationship between theology and revolution can alone be established by means of a relevant Biblical hermeneutics.The ministry of Jesus, his disciples and John the Baptist should be seen and evaluated again the background of the socio-political tensions and violence of their time. Jesus' attitude on all spheres of life can be characterised as eschatological radicality, meaning, on the one hand , a critique on everything and everyone who has not considered God's will of justice, and on the other hand the denial of all resistance movements because their worldly purposes and usage of violence obscured the view on God's coming kingdom and his requirements of love and justice.Still, Jesus' idea of non-violent resistance forms a clear-cut political standpoint in which he transcends the law of necessity in war and violence – neither related to the false duality between oppressive and revolutionary violence, nor being completely uninvolved.In the end, the New Testament as a whole offers no elaborate prescriptions for the state, but indirectly guidelines can be deduced for political life. The crux of the matter is how the following of Christ and obedience towards authorities should sensibly be related. An abstract Christology – in which Christ is only a theoretical idea! – isolated from the political realities, canlead to a dualism in which religion (Christianity) can offer no guidelines for politics, and consequently escapes reality in a false, pietistic verticalism.

Augustine&rsquo ; s account of the saeculum brings together his theological anthropology, ecclesiology, and Christology in establishing the church as the body of Christ&mdash ; as the place wherein the restless and sinful soul finds renewal through the grace of the incarnation. Such a model of the saeculum pushes back against various contemporary appropriations of Augustine, including those of Milbank, Markus, and Taylor.

The typical critical issues concerning the interpretation of Matthew do not occur that often in the reception of Matthew in Africa. The issues addressed are especially contextual matters such as liberation and the relevance of God's kingdom for society and politics. In the process attention is given to the relationship between Jesus and rural society, in inculturation in the context of Jesus and in Africa, poverty and oppression, martyrdom, dreams, the cosmic implications of the Gospel, marriage customs in Africa, the priestly commitment to the people of God in the local context, love and other values, the church and Christology.