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Episcopacy (T&T Clark Theology). London: Continuum. Brown RE (1994) An Introduction to New Testament Christology . New York, NY: Paulist Press. Brown MP (1963) The Authentic Writings of Ignatius: A Study of Linguistic Criteria . Durham, NC: Duke University Press. Bultmann R (1961) Ignatius and Paul. In Ogden SM (trans) Existence and Faith: Shorter Writings of Rudolf Bultmann . London: Hodder and Stoughton, pp. 267-288. Bunge WF (1966) The Christology of Ignatius of Antioch. Th.D. dissertation. Cambridge, MA: Harvard University. Bushur JG (2015) Ignatius of Antioch

Introduction But Jesus concealed himself – Probably by becoming invisible.’ (John Wesley, Explanatory Notes Upon the New Testament : John 8:59) John Wesley's Christology has been critiqued as inadequate and potentially unorthodox in a variety of ways. The most fully developed critical analysis has been by John Deschner in his book Wesley's Christology: An Interpretation (first published in 1960, then reissued with a new introduction in 1985), John Deschner, Wesley's Christology: An Interpretation , Dallas, TX: Southern Methodist University Press, 1960, 2nd

Ignace d’Antioch. Revue d’histoire et de philosophie religieuses 18: 197-241. Reis, DM (2005) Following in Paul’s Footsteps: Mimesis and Power in Ignatius of Antioch. In Gregory, A and Tuckett, C (eds) Trajectories through the New Testament and the Apostolic Fathers. Oxford: Oxford University Press. Saxer, V (1986) Bible et Hagiographie: Textes et thèmes bibliques dans les Actes des martyrs authentiques des premiers siècles. Bern: Peter Lang. Stark, AR (1912) The Christology in the Apostolic Fathers. Chicago, IL: University of Chicago Press, 1912. Swartley, WM (1973

RES 11 (3/2019), p. 409-423 DOI: 10.2478/ress-2019-0029 The Topic of Penetration of Fire into Iron in Byzantine Christology1 Dmitry Biriukov* In this article I seek to show in what manner the Stoic principle of total blending, illustrated by the example of the penetration of fire into iron, finds its refraction in Byzantine Christological teachings. According to the Stoics, total blending occurs when one body accepts certain qualities of the other, while remaining itself, or when both mixed bodies acquire qualities of each other while preserving their

RES 11 (3/2019), p. 363-390 DOI: 10.2478/ress-2019-0027 A Novel Use of the Body-Soul Comparison Emerges in Neochalcedonian Christology Jordan Daniel Wood* Comparing the union of Christ’s two natures to the body-soul union in a human being was a typical way among patristic authors to conceive the Incarnation. I argue that a novel use of the comparison emerged among Neochalcedonian theologians, esp. Leontius of Byzantium and Maximus Confessor. Their novelty lay in the concurrent refinement of the nature-hypostasis distinction required by Chalcedon. That

References 1. Arenhart, J. R. B., and D. Krause. Potentiality and Contradiction in Quantum Mechanics, In A. Koslow and A. Buchsbaum (eds.), The Road to Universal Logic. Festschrift for the 50 th Birthday of Jean-Yves Béziau , vol. 2, Basel: Birkhäuser, 2015, pp. 201-211. 2. Baranov, V., and B. Lourié. The Role of Christ’s Soul-Mediator in the Iconoclastic Christology, In G. Heidl and R. Somos (eds.), Origeniana nona: Origen and the Religious Practice of His Time. Papers of the 9 th International Origen Congress, Pécs, Hungary, 29 August-2 September 2005

. Wheaton, IL: Tyndale House. Vätern 7). Göttingen: Vandenhoeck & Ruprecht. Butin P (2001) The Trinity . Foundations of Christian Faith. Louisville, KY: Geneva. Clark GH (1990) The Trinity . 2nd edition. Jefferson, MD: Trinity Foundation. Coppedge A (2007) The God Who Is Triune: Revisioning the Christian Doctrine of God. Downers Grove, IL: IVP Academic. Cullmann O (1963) The Christology of the New Testament , revised edition. London: SCM. Dibelius M (1923) Der Hirt des Hermas (Handbuch zum Neuen Testament; Die Apostolischen Väter 4). Tübingen: Mohr. Draper J (1996

Gotteserkenntnis bei Suarez und Descartes im Zusammenhang mit der niederländischen reformierten Theologie und Philosophie des 17. Jahrhunderts . PhD thesis, Rijksuniversiteit Leiden. McCall TH (2010) Which Trinity? Whose Monotheism? Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology . Grand Rapids, MI: Eerdmans. McGrath AE (2005) The Making of Modern German Christology 1750-1990 , second edition. Eugene, OR: Wipf and Stock. Muller RA (2003a) Post-Reformation Reformed Dogmatics. The Rise and Development of Reformed Orthodoxy, ca. 1520 to ca


Böhm’s mysticism aroused the opposition of orthodox Lutheranism. Evangelical parish priest of the Peter and Paul church in Görlitz Gregorius Richter suspect a heresy in Aurora and threatened Böhm with banishment. Numerous Aurora texts indicate that Böhme took into account the four principles of the Reformation. Böhm’s Aurora contains the reformational principle the grace itself and the anthropology implied by it, about the non-free will of human being. While in Luther thoughts were dominated by the functional Christology, in the Böhme’s – essential Christology. The essence of this Christology is to call Christ Aurora. From the essential Christology, Böhme, however, derived a functional conclusion, which is the postulate of the following Christ. In contrast to Luther, who focused on the fides qua, Böhme focuses primarily on fides quae. Although Aurora contains numerous references to the Bible, the very title of Böhme’s most famous work is the result of an experience with a tin vessel. Luther would blame Böhme of illumination, that is, the possibility of an internal, omitting the biblical Word, communicating the Spirit of God with human. Böhme was a theosophist, means either theologian and philosopher, in one person. As a theologian, he drew the knowledge from God’s revelation, and as a philosopher he perceived the traces of God in the world. He had a premonition that reason and faith can not contradict themselves, because ultimately they have a common source in God.


Owen’s writings on this subject helps us to see in a profound way that every aspect of Christ’s work is based upon an act of divine love and good pleasure in which Christ has come to us in order to restore us to fellowship with God. The Divine counsel stands at the basis of Owen understanding of Christ mediatorial work. In all their aspects, Owen’s Christological reflections represent a restatement of orthodox Christology which stands in fundamental continuity with the Reformed tradition, particularly in its use of the threefold office of Christ. What emerges in Owen regarding Christ as Mediator is positively shaped by the intratrinitarian relations defined by the covenant of redemption and the three-fold office of Christ as prophet, priest, and king which preserve both, the historical and the eternal dimensions. There is nothing more demanded from the church of the present day than the revival of the idea the we live in him who is our High Priest in heaven.