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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.

Migration is an issue that is under discussion worldwide and affects South Africa, the United States of America and Germany in a distinctive way. This book reflects academically on this significant and topical subject of migration from the often neglected perspective of the fields of theology and Christian ethics. While the majority of contributions are from the South African context, there are also chapters reflecting on the topic from the other two aforementioned contexts. While numerous publications have recently appeared on the subject, reflection from theology and Christian ethics are often lacking. As such, this scholarly publication wants to add ethical value to the local and global conversations on the theme from a theological perspective. The book reflects on migration from the perspectives originated in the disciplines of biblical studies (the Hebrew Bible and the New Testament), systematic theology, ecumenical studies, Christian ethics, practical theology, and missiology. It presents new and innovative inquiries primarily from a qualitative methodological viewpoint. The book unveils new themes for deliberation and provides novel interpretations and insights into existing research.

This essay proposes an interpretation of the Christian theological discourse developed in Thomas Hobbes's Leviathan in order to show: 1) its theoretical-systematic value in the definition of the political form, that is, of the conceptual articulation that sustains the sovereignty device; 2) its complementarity to the performative trait of the Hobbesian anthropological discourse, that is, to the determination of the profile of a specific form of life, adapted to the sovereign order because capable of reproducing industriously within it and which is, at the same time, the primary product of that order. This interpretation shows that the Christian Commonwealth is the complete realization of the Hobbes's anthropological-political project.

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.

Intro -- Contents -- 1. Introduction -- 2. The State of Christology in the Seventh Century -- 2.1. The Chalcedon controversy -- 2.2. A political compromise on dogma -- 2.3. The Neo-Chalcedonian doctrine of enhypostasis -- 2.4. Christological debates among non-Chalcedonians -- 2.5. The Arabian Peninsula as a confluence of heresies? -- 2.6. The situation in the Arabian Peninsula in the seventh century -- 3. New Developments in Modern Christology -- 3.1. The starting point of consciousness Christology -- 3.2. The modern paradigm shift in relational ontology and its impact on Christology -- 3.3. Testing against the historical Jesus -- 3.4. Multiple incarnations? -- 4. A Holistic Reading of Surahs 19, 3 and 5 in the Context of a Diachronic Reading of the Qur'an's Verses about Jesus -- 4.1. Jesus in Surah Maryam -- 4.1.1. Zachariah and John -- 4.1.2. Mary and her child -- 4.1.3. Jesus's self-image -- 4.1.4. An anti-Christological intervention in Q 19:34-40? -- 4.1.5. Further themes in Surah Maryam -- 4.1.6. Prophetological consolidation in the late Meccan and early Medinan periods -- 4.2. Surah Al 'Imran -- 4.2.1. Prologue (verses 1-32) -- 4.2.2. Narrative core (verses 33-62) -- 4.2.3. Religio-political arguments (verses 63-99) -- 4.2.4. Self-assurance of the Muslim community (verses 100-200) -- 4.2.5. Jesus crucified? -- 4.3. Surah al-Ma'ida -- 4.3.1. Structure and themes of the surah -- 4.3.2. Criticism of any deification of human beings -- 4.3.3. A break with Christianity? -- 5. Jesus's Position in Qur'anic Prophetology -- 5.1. T he early Meccan surahs: eschatological prophecy -- 5.1.1 Imminent eschatological expectation? -- 5.2. T he middle Meccan surahs: prophetology as a combination of salvation, election and mercy -- 5.2.1 The new context of the proclamation in the middle Meccan period and its central topoi.

Cover -- Half-title -- Title -- Copyright -- Contents -- Acknowledgments -- Introduction: Idealism and Christian Theology -- 1. The Theological Orthodoxy of Berkeley's Immaterialism -- 2. Berkeley, Edwards, Idealism, and the Knowledge of God -- 3. Idealistic Panentheism: Reflections on Jonathan Edwards's Account of the God-World Relation -- 4. Berkeley, Realism, Idealism, and Creation -- 5. Edwardsian Idealism, Imago Dei , and Contemporary Theology -- 6. On the Corruption of the Body: A Theological Argument for Metaphysical Idealism -- 7. Idealism and the Resurrection -- 8. Jonathan Edwards, Idealism, and Christology -- 9. Jonathan Edwards's Dynamic Idealism and Cosmic Christology -- 10. Idealism and Participating in the Body of Christ -- 11. Idealistic Ethics and Berkeley's Good God -- Notes on Contributors -- Index.

In this article I propose a new concept: The Embodied Mind of God. I also point out the benefits that can flow from using it. This concept is combination of two concepts broadly discussed in contemporary philosophy: "The Mind of God" and "The Embodied Mind". In my opinion this new concept can be very useful in the area of Philosophical Christology, because one of the most important questions there concerns the mind of Jesus Christ - Incarnate Son of God. I present my own model of Christ's mind that is able to avoid at least part of the problems faced by christology and sheds the new light on some of epistemological issues.

Is it useful today, or necessary, an interpretation of the Code of Canon Law from Christology? The article examines some opposition which consider as inappropriate to search for foundations or links from "outside" the Code itself and the normal legislative living tradition of the Catholic Church. The Second Vatican Council and Pope John Paul II sponsored a theological interpretation of the Code, and this article summarizes some features of the validation, method, and the successful application of an interdisciplinary "hermeneutic model" of the Theology of the Canon Law (Christology, anthropological co-references, moral theology, and the process of production and implementation of the Canons) in Catholic universities.

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.

Sergii Bulgakov (1871–1944) is one of the preeminent theologians of the 20th century whose work is still being discovered and explored in and for the 21st century. The famous rival of Lenin in the field of economics, was, according to Wassily Kandinsky, "one of the deepest experts on religious life" in early twentieth-century Russian art and culture. As economist, publicist, politician, and later Orthodox theologian and priest, he became a significant "global player" in both the Orthodox diaspora and the Ecumenical movement in the interwar period.
This anthology gathers the papers delivered at the international conference on the occasion of Bulgakov's 150th birthday at the University of Fribourg in September 2021. The chapters, written by established Bulgakov specialists, including Rowan Williams, former Archbishop of Canterbury (2002–2012), as well as young researchers from different theological disciplines and ecclesial traditions, explore Bulgakov's way of meeting the challenges in the modern world and of building bridges between East and West. The authors bring forth a wide range of new creative ways to constructively engage with Bulgakov's theological worldview and cover topics such as personhood, ecology, political theology and Trinitarian ontology.

The book reflects academically on important and relevant ethical fields from a multidimensional South African context. The book challenges conventional borders from different ethical, theological, philosophical, economic and cultural perspectives with insight and expertise and seeks to add academic-ethical value, locally and globally, with its different points of departure deeply embedded in justice. From a mainly qualitative methodological perspective, this scholarly book demonstrates that ethics requires analytical thinking and critical people who, in an existentially and emancipatory way, can help make the world a more just, decent and humane place in which to live.

The authors, who represent different academic and cultural backgrounds, present in their respective chapters their research systematically, intersectionally and constructivistically, based on profound theoretical analysis and reasoning. This epistemology results in an act of knowing that actively gives meaning and order to the reality to which it is responding. By doing this, they point out that people are in an ongoing process of becoming more human – allowing ourselves and our fellow human beings to flourish and to reach fuller potential through justice-based ethical reflection and action.

This article refers to Jesus' process of discernement in the midst of the diverse traditions of his time, process that was based on his spirituality as poor of Yahveh and as son of the land. The article will show how Jesus' image of God arose from a creational theology that allows us to approach the issues that made an impact on Jesus' followers: his basic options, his estrangement from the established religious and political expectations, his particular way of using the Scripture and of praying from it, the image of God that he followed, and the scandal produced by his choice in favor of the victms and the poor. ; El artículo aborda el proceso de discernimiento de Jesús en medio de las diversas tradiciones de su época y a partir de su espiritualidad como pobre de Yahveh e hijo de la tierra. Se irá mostrando cómo la imagen que él tenía de Dios brota de una teología creacional que permite aproximarse a las cuestiones que impactaron profundamente a sus seguidores: sus opciones fundamentales, su distanciamiento de las expectativas religiosas y políticas establecidas, su modo particular de usar y orar desde las escrituras, la imagen de Dios que siguió y todo lo que escandalizó de su apuesta en favor de las víctimas y los pobres.