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Jonathan Morgan

Abstract

Cyril of Alexandria was a prolific biblical commentator who underscored the meaning and relevance of the Old Testament for Christian theology by employing a typological method of interpretation. His exegetical concern was to demonstrate that everything associated with the old covenant- people, events, commandments, institutions-were types and shadows foretelling the ‘mystery of Christ’. The key to understanding the types of the Old Testament is to recognize their soteriological fulfillment in the person and work of Jesus Christ. Throughout his exegetical writings, Cyril draws particular attention to the Jewish rite of circumcision, showing how the physical operation signifies the saving work of Christ through the Spirit. Cyril does not interpret circumcision in a monolithic sense, but derives multiple soteriological meanings from it. Insofar as circumcision represents a variety of saving realities for Cyril, it helps us understand his complex, multi-faceted doctrine of salvation.

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Jowita Guja

Abstract

The article concerns a few soteriological threads of alienation criticism of religion whose feature is the creation of a new autonomous and transgressive subject. It focused on the presentation of this subject using Nietzsche’s philosophy perceived within Freudian perspective.

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Ashish J. Naidu

Abstract

Patristic scholars have commented on the early church’s common practice of drawing catechetical instructions from the creation account in Genesis. One of the recurring motifs in such discussions is the fathers’ use of the Adam-Christ typology with its soteriological and sacramental implications. The present study briefly explores this theme in John Chrysostom and Cyril of Alexandria with particular reference to the baptism of Jesus and the theological challenge it posed to the early church: Did Jesus the Lord receive the Spirit at his baptism? Why did he need to be baptized? What is the relationship between the baptism of Jesus and Christian baptism? Both Cyril and Chrysostom make insightful use of the Adamic typology in this context as they discuss how Christ’s work restores fallen humanity from corruption and death that followed Adam’s sin. First, the study examines how the aforementioned fathers from two distinct traditions view the baptism of Jesus in the recovery of God’s grace that was lost in Adam’s fall. Second, the study will demonstrate that both Chrysostom and Cyril had much in common in their understanding of the transforming grace and work of the Spirit in refashioning the believer into a new creation at baptism. And third, it will be shown that there was a consensus on soteriological and sacramental perspectives among the Alexandrians and the Antiochenes.

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Malcolm B. Yarnell

Abstract

Radical New Testament disciples may benefit from placing the 16th century South German Anabaptist theologian Pilgram Marpeck in conversation with the 20th century Swiss Reformed theologian Karl Barth. Marpeck and Barth will enrich ecumenical Christfollowers within both the Reformed and the Free Church traditions even as they remain confessional. Our particular effort is to construct a soteriology grounded in discipleship through correlating the coinherent work of the Word with the Spirit in revelation, through placing human agency within a divinely granted response to the gracious sovereignty of God, and through providing a holistic doctrine of individual and communal life in union with Christ.

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André A. Gazal

References Gazal, A (2013) ‘Appareled in Christ’: Union with Christ in the Soteriology of John Jewel. In Sin and Salvation in Reformation England Conference, Stratford-upon- Avon, United Kingdom, 26-28 June 2013. Hooker, R (1977a) The Laws of Ecclesiastical Polity. In Hill, WS and Edelen, G (eds) The Folger Library Edition of the Works of Richard Hooker, volume 1. Cambridge, MA: Belknap Press of Harvard University Press. Hooker, R (1977b) The Laws of Ecclesiastical Polity. In Hill, WS (ed) The Folger Library

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Aurelian Botica

Philosopher Philo. In Vermes G (ed) The History of the Jewish People in the Age of Jesus Christ 3.2. Edinburgh: T&T Clark, pp: 809-889. Seland T (2012) Review of Gurtner D (ed) This World and the World to Come: Soteriology in Early Judaism. Studia Philonica Annual 24(*): 275. Svendsen N (2009) Allegory Transformed. The Appropriation of Philonic Hermeneutics in the Letter to the Hebrews . Tubingen: Mohr Siebeck. Tate W (1934) On the History of Allegorism. Classical Quarterly 28(*): 105-06. Thompson JW (1979) Hebrews 9 and Hellenistic Concepts

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Rupen Das

: Exploring Theological and Missiological Foundations. Journal of European Baptist Studies 16(2):33-37. Davidson I and Rae ME (2011) God of Salvation: Soteriology in Theological Perspective. Surrey: Ashgate Publishing Company. von Dobschutz E (2004) Proselytes. Christian Classics Ethereal Library , http://www.ccel.org/s/schaff/encyc/encyc09/htm/iv.v.xlii.htm (Accessed 1 July 2016). Ediger G (1980) Conversion in Anabaptist and Mennonite History. Direction: A Mennonite Brethren Forum 9(4):16-23. Engel JF and Norton W (1975) What's Gone Wrong

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Richard A. Muller

, Theological Pedagogy, and the Reception of a Prolegomenal Framework in Bernhardinus De Moor’s ‘Commentarius Perpetuus’. PhD Thesis, Calvin Theological Seminary. Snoddy R (2014) The Soteriology of James Ussher. The Act and Object of Saving Faith . Oxford: Oxford University Press. Sorkin David (2009) The Religious Enlightenment. Protestants, Jews, and Catholics from London to Vienna . Princeton, NJ: Princeton University Press. Spellman WM (1993) The Latitudinarians and the Church of England, 1660-1700 . Athens, GA, and London: University of Georgia Press