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-man—the Trinity has to make man; to make man He has to make animals, plants, microorganisms, earth, air, water, stars, matter-energy, space-time; and in order to make all of visible creation subject to the “royal-priestly” or divinizing influence of Christ the God-man, he has to make the relationship between

In: From Laws to Liturgy

properties of observable items in terms of micro-structure, energy distribution and, ultimately, abstract mathematical properties, so that the significant features of the physical environment that feature in causal explanations of organism’s perceptual episodes make no reference to the phenomenal content of

In: From Laws to Liturgy

, fields, light, energy, black holes, and the big bang. 17 Using this terminology, when a theologian thinks of the product of creation as heaven and earth, how should the theologian identify ‘earth’? We certainly want to say that it includes the manifest image and that it is objective. But we need to be

In: From Laws to Liturgy

, by taking either the everyday or scientific image of the world as basic and the other as derivative. In the latter case, the most likely candidates for basic entities are facts about fields and energy distributions, conservation laws, the geometrical structure of spacetime, or something still more

In: From Laws to Liturgy

Reformed communion ware. Randall D. Engle (“Voetius Outscored”) captures the energy of the fiery polemics about the propriety of using the pipe organ in worship that consumed much paper and energy in the seventeenth-century Dutch Reformed Church. He chronicles the debates between Gisbertus Voetius and

In: Journal of Reformed Theology
Trinity, Evolution, and the Metaphysical Semiotics of C. S. Peirce
Christianity has been described as “a religion seeking a metaphysic”. Drawing on the philosophy of C. S. Peirce, Robinson develops a metaphysical framework centred around a ‘semiotic model’ of the Trinity. The model invites a fresh approach to the claim that Jesus was the incarnate Word of God and suggests a new way of understanding how nature may bear the imprint of the Triune Creator in the form of ‘vestiges of the Trinity in creation’. Scientific spin-offs include a new perspective on the problem of the origin of life and a novel hypothesis about the evolution of human distinctiveness. The result is an original contribution to Trinitarian theology and a bold new way of integrating philosophy, science and religion.
Introducing a new hermeneutics, this book explores the correlation between the personal faith of F.M. Dostoevsky (1821-1881) and the religious quality of his texts. In offering the first comprehensive analysis of his ego documents, it demonstrates how faith has methodologically to be defined by the inaccessibility of the 'living person'. This thesis, which draws on the work of M.M. Bakhtin, is further developed by critically examining the reception of Dostoevsky by the two main representatives of early dialectical theology, Karl Barth and Eduard Thurneysen. In the early 1920s, they claimed Dostoevsky as a chief witness to their radical theology of the fully transcendent God. While previously unpublished archive materials demonstrate the theological problems of their static conceptual interpretation, the 'kaleidoscopic' hermeneutics is founded on the awareness that a text offers only a fixed image, whereas living faith is in permanent motion.

: We and the world exhibit movement. – Physical: We and the world exhibit energy, forces, and causality. – Organic/biotic: We and the world exhibit body, life functions, health or disease. – Sensitive/psychic: We and the world exhibit sense, feeling, emotion, reactiveness. – Analytical: We and the

In: Philosophia Reformata

life of a meaningful sort apart from anything akin to crucifixion and death. On these grounds, the cross seems to be little more than historical happenstance that fortunately happens not to conflict with Stump’s view of the atonement—a view falling fall short of the energy and urgency with which the

In: Journal of Reformed Theology

peaceful ecclesial modifications necessary in his homeland. We are left then with a paradox regarding Calvin’s writings about and interactions with the Anabaptists. Calvin exerted a great deal of thought and energy denouncing the Anabaptists, yet he found his own theology shaped by them, sometimes in

In: Calvin and the Early Reformation