Showing papers in "Theology in 1992"
28 citations
TL;DR: In this paper, the authors discuss the renewal of interest in trinitarian theology amongst systematic theologians in the West which followed their familiarization with the social conceptions of the Orthodox churches.
Abstract: The question which I am ultimately trying to address in this article is: what does the Trinity have to do with human individuality? My question reflects the renewal of interest in trinitarian theology amongst systematic theologians in the West which followed their familiarization with the social conceptions of the Orthodox churches.' But why should the availability of social and relational frames of reference for the Trinity have proved so reinvigorating for systematics in the West? There are two reasons, I think. The first is that the social understanding of the Trinity seems to offer a way of taking conventional Christian doctrine seriously whilst avoiding the obscurity and mystification of metaphysical conceptions. The second is that it provides an immediate and obvious connection with theological anthropology, and hence with practical theology in general and with political theology in particular. For in using social terms to conceptualize the Trinity, one is bound to formulate a conception of
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TL;DR: The relationship between human and divine individuality and community is not, then, that between concepts or words as discussed by the authors, and human individuality does not image God by virtue of the consistency to be expected between two fields of application of the word 'individual'.
Abstract: The relationship between human and divine individuality and community is not, then, that between concepts or words. Human individuality does not image God by virtue of the consistency to be expected between two fields of application of the word 'individual'. Humanity images God because of God's active and dynamic interrelation with human beings in God's work of creation and redemption. More specifically, it does so because creation and redemption are the communication of the trinitarian life in a particular economy in which the Spirit and the Word coinhere to produce the conditions for creaturely and redeemed life.
TL;DR: In this paper, the Terminology of Peacemaking is proposed as the basis for a vision of Christian Pacifism, which is based on the principles of the Bible.
Abstract: 1 London Yearly Meeting, Christian Faith and Practice (London) p.614. London Yearly Meeting of the Society of Friends, 1972. 2 Philadelphia Yearly Meeting, Faith and Practice (Philadelphia) p.35. Philadelphia Yearly Meeting 1978. 3 Adam Curle, True Justice, Swarthmore Lecture 1981 (Quaker Home Service 1981) p.56. 4 Adam Curle, 'The Terminology of Peacemaking', The Friend, 24th April 1987. 5 John Ferguson, 'The Biblical Basis of Pacifism' in Clive Barrett (ed.), Peace Together: A Vision of Christian Pacifism (James Clarke 1987) p.19. 6 Cited in J. G. Davies, Christians, Politics and Violent Revolution (SCM Press 1976) pp.13D-131. 7 Walden Bello and Friends National Committee on Legislation, Visions of a Warless World (Washington DC, FCNL Education Fund 1986) p.40. 8 Alice Miller, For Your Own Good: The Roots of Violence in Child-rearing (Virago Press 1987) p.59. 9 Audrey Peckham, A Woman in Custody (Fontana 1985) pp.173-4. 10 John McVicar in Stan Cohen and Laurie Taylor, Psychological Survival (Penguin 1979) p.224. 11 Lord Justice Woolf and Judge Stephen Tumin, Prison Disturbances April 1990 (The Woolf Report) (Home Office 1991).
TL;DR: In this paper, a broad conspectus of CA is given, looking in particular at some of the basic issues it raises, before in the third section considering some further underlying issues in Christian social theology.
Abstract: This is in many ways a notable encyclical. There is too much in it for every element to be considered in this appraisal. Since it is explicitly a commemoration of the centenary of Rerum Novarum in May 1891 it is necessary to begin with some reference to the background and content of that encyclical. After that I give a broad conspectus of CA,*1 looking in particular at some of the basic issues it raises, before in the third section considering some further underlying issues in Christian social theology. Upon analysis CA can be seen as a discursive and somewhat repetitive document, and this may be reflected in this appraisal.
TL;DR: In the Opus Poslumum, Schrader as mentioned in this paper showed that the moral argument can be interpreted as an interpretation of the "Moral argument" in the Kantian Opus.Posiumum.
Abstract: Posiumum. See Kanis Opus Posiumum dargestellt und beurteilt von Erich Adickes (Reuther und Reichard 1920), and Schrader, 'Kant's Presumed Repudiation of the \"Moral Argument\" in the Opus Poslumum: an Examination of Adickes' Interpretation,' Philosophy, July 1951. 48 KW XXI, Erstes Conoolui, pp. 27, 70,80,82,85,94, 157. Cf. Kanis Opus Posiumum dargestellt und beurteilt von Erich Adickes, pp. 723, 725. 49 ibid., p. 151. Cf. pp. 78, 96; See also KW XXII, Siebentes Conoolui, p. 63.