Dogmatic theology

When popular physicist Stephen Hawking dreams at the end of his best-selling Brief History of Time of a Great Unifying Theory (GUT) which would be able to merge the major physical theories describing the laws of nature, he goes on to say: “However, if we discover a complete theory, it should in time be understandable by everyone, not just by a few scientists. Then we shall all, philosophers, scientists and just ordinary people, be able to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to that, it would be the ultimate triumph of human reason -- for then we should know the mind of God.”  John Polkinghorne, Hawking’s colleague at Cambridge University, is on the one hand critical of such an approach. “What is God doing in the book at all?”  On the other hand, he is himself searching for his own very particular version of a GUT. “There is indeed a Theory of Everything, but a theory that is much grander and more comprehensive and intellectually satisfying than any Grand Unified Theory of Particle Physics could ever be.”  For former particle physicist Polkinghorne, this theory is his new field of work: theology.  How does he come to this?

This is the (earlier) electronically-submitted version of my M.Th. thesis, wherein I explore the question of whether a Eucharistic consecration in sign language is valid.  I explore the question from both a systematic (emphasising Aquinas) and dogmatic (emphasising the dogmatic canons) perspective to arrive at the conclusion that 'sound' or 'utterance' lends no force to validity, but rather the force of sacramental validity inheres in the faith proclaimed by the Church that is expressed in the sacramental, and therefore Eucharistic, form.

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Pytanie stawiane przyjemniej od czasów Karola Darwina, ale chyba ciągle bez satysfakcjonującej odpowiedzi, brzmi: jak pogodzić biblijną naukę o grzechu pierworodnym z tym, co wiemy dziś o człowieku i świecie? Jak uzgodnić ją z faktami, które świadczą, że historia człowieka kształtowała się inaczej niż przedstawia to Księga Rodzaju?

Abstract: This paper confronts catholic doctrine of original sin with scientific data on anthropogenesis. It presents difficulties in adopting traditional doctrine of original sin and summarizes the most important contemporary theological models that attempt to reconcile the dogma of primordial guilt and its consequences with what science tell us about human and the world. The text points to the need for a new interpretation of biblical prehistory (Genesis 1-11) and shows possible pathways for the development of this interpretation.

Pojam milosrđa (lat. misericordia), Aurelije Augustin definira kao miseris cor dare, tj. kao "suosjećanje tuđe bijede u našemu srcu ", odnosno kao srce koje se priklanja i konzumira bijedu. Božje milosrđe svu svoju vidljivost očituje u osobi Isusa Krista koji kao utjelovljeni Logos biva "suosjećatelj". Pashalno otajstvo, nakon utjelovljenja, izražava Božje milosrđe kao soteriološku aktivnost ukoliko je naša, tj. "tuđa bijeda", neokrnjeno zastupljena u otkupiteljskom djelu Sina Božjega. Teologija milosrđa svu svoju ljepotu sadrži u trinitarnim i kristološkim polazištima bez kojih se govor o milosrđu stavlja u neozbiljnu teološku tematiku, te se ne može dostatno uvidjeti rastuća aktualnost i potreba bavljenja Božjim milosrđem.

This is the first of several discourses for all intellectuals about dogma, mental expansion and the liberation of intellect.  “For intellectuals, spiritual progress is always delayed, and the reason is this – that their intellectual body goes on increasing,” according to P. R. Sarkar, “but for want of the apexed mentality, the goal remains far away. But when the intellectual body is highly enlarged, it is sure to become one with the Macrocosm. And when this enlarged ectoplasmic structure becomes one with the Cosmic ectoplasmic structure, certainly a person will feel his oneness with the Supreme.” P. R. Sarkar, (1921-1990), was a spiritual teacher (also known as Shrii Shrii Anandamurti) in the tradition of Shiva and Krishna, who founded Renaissance Universal to promote a new global renaissance, and who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 6, 2021.

The integration of Pentecostal theology in contemporary Christian
doctrine is possible based on a distinction between theology at Pentecost, theology of Pentecost, and Pentecostal theology. Characteristics of this distinction include the spirituality of Pentecost, the experience of the Holy Spirit, the Pentecostal full gospel, the Pentecostal affections, the materiality of the Pentecostalism, and the embodiment of the Pentecost event. Together these elements build
“Pentecost” as the theological symbol of the Pentecostal movement and represent the essential challenge to contemporary Christian theology.

https://pul.uclouvain.be/book/?gcoi=29303100720380

L'objet de cet ouvrage est de suivre la pensée d’un ecclésiologue majeur du 20e siècle, Nicolas Afanassieff, qui a significativement contribué à renouveler la vision théologique de l’Église. L’un des fils rouges de son oeuvre réside dans sa conception des institutions de l’Église et des ministères...

« Lorsque corrompue, la catholicité de l'Église peut mener à des expériences de totalitarisme, anticipations de l’Enfer et non d’un divin Royaume », affirme l’auteur. Étudier l’Église non comme une structure juridique ou un phénomène sociologique, mais comme un mystère de foi requiert les outils de la théologie qui permet de porter un regard critique,
scientifique, sur les ressorts internes de l’organisme ecclésial. L’objet de cet ouvrage est de suivre la pensée d’un ecclésiologue majeur du 20e siècle, Nicolas Afanassieff, qui a significativement contribué à renouveler la vision théologique de l’Église. L’un des fils rouges de son oeuvre réside dans sa conception des institutions de l’Église et des ministères, c’est-à-dire des services et de leur articulation au sein de la communauté ecclésiale. Afanassieff a tout particulièrement réhabilité le laïcat en ecclésiologie, tout en approfondissant la compréhension des ministères pastoraux que sont l’épiscopat et le presbytérat. Parallèlement à la réflexion sur les fonctions au sein de l’Église locale, ce théologien a scruté les relations des Églises entre elles, questionnant les notions de synode, de primauté et de synodalité ou conciliarité. L’ouvrage s’intéresse particulièrement au christianisme orthodoxe, à son fonctionnement et ses dysfonctionnements, mais l’analyse qu’il fournit et les conclusions qu’il propose interrogent tous les chrétiens et même toutes les sociétés humaines constituées.

Tato ptrezentace ukazuje hlavní školy a postavy jak západní tak východní křesťanské teologie v historickém přehledu. Jejím cílem je pomoci studentům sledovat základní výzvy a diskuse v různých tradicích ve stejnou dobu.

This presentation follows the main schools and figures in both Western and Eastern Christian Theology over the centuries. Its aim is to enable students to follow the main challenges and discussions which were going on in various traditions at the same time.

In this article I investigate the origins and the main stages in the development of the doctrine of self-diffusion of the Good in ancient philosophy, patristics and medieval Scholasticism. The first formulation of the idea of the Good as a universal principle, which is not only the final goal of all things, but also bestows being on all things and renders them
capable of cognition, is given by Plato in the Republic. This doctrine of the Good came to be adopted and further reinterpreted both in the ancient philosophy and Christian theology. Here I propose my own classification of the two main forms (or versions) of the concept
of self-diffusion of the Good, ‘demiurgic’ and ‘emanational’, and identifies their respective attributes when applied in the analysis of the surviving works of the philosophers. I have shown that in Christian patristic and medieval thinking it is the first, or ‘demiurgic’, variant of this doctrine that dominates the discourse, since the goodness of the Creator is commonly regarded as the main reason for creating the world, and his bestowing of goodness on all things is viewed as an act of free will, which presupposes communication of the Good by way of imitation and participation. The ‘emanational’ version of the concept of self-diffusion of the Good, on the other hand, was characteristic of Neoplatonism, and as such was adopted by Christian thinkers only to a limited degree: it was applied almost exclusively to justify the existence of the three consubstantial and coeternal hypostases in one God.

1. Definition von Gemeinwesendiakonie
2. Geschichte der Gemeinwesendiakonie
3. Wozu eine theologische Begründung der Gemeinwesendiakonie?
4. Dogmatische Begründungen der Gemeinwesendiakonie
5. Theologisch-ethische Begründungen der Gemeinwesendiakonie
6. Praktisch-theologische Begründungen der Gemeinwesendiakonie

In his article the author calls into the question a thesis of many modern scholars that the Trinitarian doctrine of St. Maximus the Confessor is little developed and but copy of the previous classical examples. As it is shown the essential features of St. Maximus’ Trinitarian doctrine, going back to earlier Greek theological tradition, are the doctrine of the monarchy of God the Father, the concept that God is both the Unity and the Trinity, that each Person of the Trinity is perfect God and all of Them together are one perfect God; the use of the terms “logos of being” and “mode of existence”, which correspond to the traditional terms of “essence” and “hypostasis”. At the same time it is noted that St. Maximus’ use of various psychological and other analogies of the Holy Trinity, and his original interpretation of the concept of “mode of existence” in categories of the “intelligible triad”, as well as his doctrine of the procession of the Holy Spirit “through the Son” put his Trinitarian doctrine close to the Western theological tradition.

The statement that a human being is a soul and a body is not sufficient. The way their union comes about in the mutual creation of one human being is what matters. Moreover, the spiritual substance of a human being has a different structure than the material substance, yet there is some similarity, indeed something in common. The most difficult issue refers to the existence of the spiritual element in the body, which unites it with the soul and creates the human body out of it. The combination of body and soul, as well as the human community, has its structure. Individual human beings and communities are engrafted in the life of the Triune God. The substantial structure of a human being constitutes the foundation of the social structure and coherent wholeness with the structure of life of the Divine Persons.

This article examines the reception of Alexander Comrie’s doctrine of justification by Abraham Kuyper. Kuyper’s oeuvre contains many positive references to and quotes from Comrie’s work and theology, and he even identified his own doctrine and that of the Gereformeerde Kerken with Comrie’s. He propagated Comrie’s version of the doctrine of justification to the Gerefomeerde Kerken not only in De Heraut and in his writings, but also as professor of theology at the Free University of Amsterdam. He even propagated it internationally in The Catholic Presbyterian.
Nevertheless, while Kuyper indeed uses certain aspects of Comrie’s theology of justification for his own doctrine, their views cannot simply be identified. Kuyper studied Comrie’s biography and theology for his own historical, ecclesiastical, and theological purposes. Kuyper’s church-political views ultimately resulted in the foundation of the Gereformeerde Kerken.
Kuyper published what he learned from Comrie’s life and theology, and also wrote about what Christians and the Church in his own days could learn from him: to defend the faith against rationalism and all kinds of heresies, always in close connection with the truth by with the Church stands or falls, namely our justification.
Comrie appears to be a sharp and clear thinker whose theology was so powerful that even in Kuyper’s days church-people could still rely firmly, unshakeably, and immovably on the truth as set out by Comrie, and shelter in this truth as a safe bulwark against rationalism. This is something for which Comrie deserves to be honoured.

This is the second in a series of courses that survey Orthodox dogmatic theology. Topics include the doctrine of the economy of the Holy Trinity: God in relation to His creation; time and eternity; the spiritual realm, including angels and demons; the sensible realm including the animal kingdom; Man as the microcosm and priest of creation; and related topics.

In the article we make the case that St. Germanus II shared the traditional Patristic view of monasticism as of something superior in relation to the Christian marriage. A Christian is permitted to marry one or two times in his or her life only. As a Biblical exegete Germanus is close to Olympiodorus (6th century), St. Gregory Palamas and to the 13th- and 14th-centuries Byzantine hesychasts.

L’articolo individua i quattro elementi fondamentali dei dogmi cattolici: dialogico, ecclesiale, storico-escatologico e dossologico-soteriologico. Un dogma è sempre il frutto del dialogo tra la Chiesa e Dio che si è rivelato. Tutti coloro che credono in Gesù Cristo devono stare in unità, cioè nella comunione della fede. Tale unità si riflette anche nell’unità che si crea per mezzo delle affermazioni di fede pronunciate da parte della Chiesa. La storia diventa ‘luogo’ privilegiato per l’approfondimento dei contenuti della rivelazione da parte del popolo di Dio. La rivelazione definitiva del mistero divino che gli apostoli hanno ricevuto da Gesù Cristo non può essere subito abbracciata ed espressa pienamente a causa della ricchezza del suo contenuto. Essa viene chiarita e spiegata nella misura in cui riesce a divenire oggetto di riflessione. Un dogma, infatti, è come il segno visibile della realtà invisibile, un ‘sacramento verbale’. Mentre un dogma proclama la rivelazione già realizzata, allo stesso tempo è aperto e orientato alla pienezza escatologica, in attesa della piena manifestazione di Cristo. Di solito si parla di motivi storico-giuridici alla base della nascita dei dogmi. Le circostanze storiche, però, nonostante la loro indubbia importanza, non sono gli unici elementi che contribuirono a determinare il senso e lo sviluppo dei dogmi. Un elemento eminente di tale processo è costituito dalla liturgia. Ogni dogma, malgrado il suo eventuale carattere antieretico, abbia sempre il suo senso dossologico come suo senso fondamentale e costitutivo.

Työ on kandidaatintutkielmani, mikä valmistui Pekka Kärkkäisen ohjaamaana dogmatiikan seminaarissa lukuvuonna 2014-2015. Jeesus-lapsen Teresa on 1800-luvun lopun ranskalainen nunna, tunnettu myös nimellä Lisieux'n Teresa tai Pikku Teresa. Hänet on nimetty Katolisen Kirkon opettajaksi kolmantena naisena,  Pyhien Jeesuksen Teresan ja Katariina Sienalaisen jälkeen. Heidän jälkeensä naisista myös Pyhä Hildegard Bingeniläinen on nimetty Kirkon opettajaksi. Teresan mystiikan teologiaan kuuluu käsitys pienestä tiestä Jumalan eli Jeesuksen luo. Oma löytöni oli Jeesus-lapsen Teresan ja Kristuksen hengellinen avioliitto jo ensimmäisessä kommuuniossa.

헤르만 바빙크(1854-1921)는 교의학자였지만 중요한 윤리학 작품도 남겼다. 최근에 발간된 『개혁파 윤리학』은 아주 탁월한 기독교 윤리학 저서이다. 바빙크의 『개혁교의학』과 『개혁파 윤리학』은 다음과 같은 밀접한 관련성이 있다. 첫째, 『개혁파 윤리학』은 『개혁교의학』에 나타난 종합적-발생론적 방법론을 사용한다. 둘째, 『개혁파 윤리학』은 교의학과 윤리학의 상호보완적 관계성을 유지한다. 셋째, 『개혁파 윤리학』은 교의학과 윤리학을 밀접하게 관련시키면서도, 교의학을 너무 많이 개입시키지 않고 윤리학에서 꼭 다뤄야 하는 교의학의 내용만을 엄선해서 다룬다. 넷째, 『개혁파 윤리학』의 내용은 『개혁교의학』과 내용상으로 짝을 이룬다. 다섯째, 바빙크는 교의학과 윤리학에서 철학과 깊이 있게 대화한다. 여섯째, 바빙크의 교의학과 윤리학은 초기 근대 개혁파 신학에서 많은 내용들을 인용하고 다룬다. 일곱째, 바빙크의 교의학과 윤리학은 성경을 근거로 주제를 전개하고 결론을 완성한다. 바빙크 사후 100주년을 기념하는 오늘날의 개혁신학이 앞으로의 100년을 건설적으로 모색하고자 한다면, 바빙크라는 거인의 어깨에 올라가서 보다 성경적이면서도, 역사적 자료에 충실하고, 현대 학문과 대화하면서, 오늘날의 교회와 사회의 구체적 문제에 응답하는 교의학과 윤리학을 발전시켜 나가야 할 것이다.
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Herman Bavinck (1854-1921) was a dogmatician, but he also wrote important ethical works. The recently published Reformist Ethics is an excellent book on Christian ethics. Bavinck’s Reformed Dogmatics and his Reformed Ethics are closely related. (1) Reformed Ethics uses the synthetic-genetic method endorsed in Reformed Dogmatics; (2) Reformed Ethics shows a complementary relationship between dogmatics and ethics; (3) Reformed Ethics intimately relates dogmatics to ethics but carefully selects and treats only the theological topics that should be dealt with in ethics without involving dogmatics too much; (4) the content of Reformed Ethics is paired with Reformed Dogmatics; (5) Bavinck has an in-depth dialogue with philosophy in both works; (6) the two works quote and deal with a lot of material from early modern Reformed theology; and (7) Reformed Dogmatics and Reformed Ethics develop the subjects and complete their conclusions based on the Scriptures. If today’s Reformed theology, commemorating the 100th anniversary of Bavinck’s death, wants to constructively explore the next 100 years, it should climb on his shoulders and develop dogmatics and ethics that respond to specific problems of the church and society while being more biblical and faithful to historical data and conversing with modern academic studies.

Статията разглежда апостолското Предание в църковната традиция като предаване на жива опитност с Христос в Светия Дух, не просто на мъртво богословстване. Вземайки за изходна точка богословието на св. Григорий Палама за божествените нетварни енергии, авторът прави паралел между единството на природата на Личностите на Бога и вселенското единство на трите „Ипостаси“ на Църквата - Православната, Католическата и Протестанската църква.

The systematic methodology employed in studying Barth’s theology often leaves lacunae in areas of investigation where Barth appears to be lacking in content. One such area is his treatment of poverty. His conspicuously limited dogmatic work in this area may be interpreted as theological disinterestedness. However, between 1956-1964, Barth developed a ministry of preaching to the inmates of the prison in Basel in sermons that were decidedly theological and evangelistic, transcripts of a small collection of which are available in Deliverance to the Captives. In this essay I will examine the contours of Barth’s regrettably thin theological account of poverty by charting patterns between Barth’s prison ministry and his dogmatic work, particularly his anthropology and ecclesiology. I will engage at the intersection of Barth and liberation theology to demonstrate how Barth’s theological attention to the poor actually serves to obstruct the emergence of a liberative ethic, and through this critique I will propose constructive possibilities toward a more liberative Barthian account of poverty.

A summary presentation of research I've been doing for my MA Thesis, "Thou art Dust," which seeks to recover the doctrine concerning the formation of the bodies of our first parents in a dogmatic theology format and assess the theological notes. I was asked to present my topic at the annual MA Theology Colloquium at Franciscan University (2/18/19); the request was last-minute, so I only had a few hours to compose a 20-minute talk on the work I had already done. The thesis is expected to be complete May 2019.

Cartea Dogmatica patristică ortodoxă – o expunere concisă este prima carte tradusă în română a Părintelui Ioannis Romanides, cel mai important teolog ortodox grec al veacului al XX-lea. Recunoscut ca un adevărat mărturisitor care a grăit cu îndrăzneală Adevărul lui Hristos, Părintele Romanides a hrănit generaţii de teologi ortodocşi cu duhul cugetului patristic ortodox.
Acest scurt compendiu de Dogmatică patristică ortodoxă oferă o introducere succintă, coerentă şi inteligentă în moştenirea teologică remarcabilă a lui Romanides. Ioannis Romanides este tipul teologului ortodox prin definiție, dedicat şi mereu preocupat să fundamenteze Ortodoxia contemporană pe învăţătura şi tradiţia vie a Părinţilor, atât ierarhic, cât şi ascetic. Crescând într-un mediu occidental şi fiind total expus tradiţiilor creştine apusene, a fost forţat să nu primească Ortodoxia ca pe ceva gratuit, ci să îi cerceteze adâncimile, să recupereze şi să îi apere integritatea. Astfel, a devenit ferm convins că tradiţia patristică ortodoxă este radical diferită de tradiţiile occidentale care, datorită condiţiilor istorice, şi-au impus influenţele asupra celei dintâi.
Traducerea este publicată aici în paralel cu textul grec original pentru ca studenţii de teologie și, în general, toți cei care doresc să înveţe greaca să poată folosi acest text ca pe un manual pentru termenii teologici de bază.

In order to illuminate our theological understanding of love this essay
analyzes love in the context of the Pauline formula of faith, love, and hope.
In terms of method, the essay combines exegetical observations, conceptual
tools from communication theory and constructive theology. Faith, love,
and hope are theologically conceptualized not as virtues but as media of
communication of the Holy Spirit. The relationships between faith, love,
hope are illuminated with conceptual tools coming from communication
theory: They can be seen as symbolically generalized media of communication.
On this basis the rich texture of love is unfolded. The unity of faith,
love, and hope constitutes the shape of the Christian life and provides an
indispensable contribution to social live.

Of the many beliefs in the realm of human thought emergent from an Enlightenment worldview, the first to come to mind may not be the theory of extraterrestrial life. However, with the discovery and acceptance of heliocentricism and the various celestial bodies that compose the cosmos, works began to be written that posited the existence of life similar to humanity on other planets; works in this vein include John Ray’s 1691 publication The Works of God Manifested in the Works of Creation and Immanuel Kant’s anonymous 1755 publication, Universal Natural History and Theory of the Heavens.  This concept would become more popular with the emergence of a more dominant scientific worldview in the 19th and 20th centuries, which has led to various popular and almost cultic manifestations of belief in real contact with extraterrestrial intelligence (ETI). Christian responses to claims to the presence of ETI remain secondary and peripheral; one of the most prominent efforts is that of Hugh Ross, which is a self-styled “rational” look at UFO’s and ETI from a Christian worldview. However, this speaks to the need for a more direct theological engagement with concepts of the nature and purpose of life as it respects earth and the cosmos; as such, this study will attempt to look at a particular argument found in the Miscellanies of Jonathan Edwards, which attempts to resource the Calvinist doctrine of a special election of life on earth in order to respond to then-emerging hypotheses that ETI could have been created by God on other planets, a sub-genre of theological studies known as “exotheology.”

Pages 252-262.

From amazon.com:
""Whoever needs an act of faith to elucidate an event that can be explained by reason is a fool, and unworthy of reasonable thought." This line, spoken by the notorious 18th-century libertine Giacomo Casanova, illustrates a deeply entrenched perception of religion, as prevalent today as it was hundreds of years ago. It is the sentiment behind the narrative that Catholic beliefs were incompatible with the Enlightenment ideals. Catholics, many claim, are superstitious and traditional, opposed to democracy and gender equality, and hostile to science. It may come as a surprise, then, to learn that Casanova himself was a Catholic. In The Catholic Enlightenment, Ulrich Lehner points to such figures as representatives of a long-overlooked thread of a reform-minded Catholicism, which engaged Enlightenment ideals with as much fervor and intellectual gravity as anyone. Their story opens new pathways for understanding how faith and modernity can interact in our own time.

Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda.

In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again.

Ulrich Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading."

Pedro de Ledesma is one of the Dominican theologians of the School of Salamanca involved in the De Auxiliis controversy, i.e., the disputes around a famous book by Luis de Molina on the relation between divine foreknowledge and providence and our free will. Studying an unpublished manuscript by Ledesma and his 1611 book on this subject, the article shows that he opposed Molina with a Thomistic position that we call deflationary. According to this interpretation, God, in moving the created will to do good actions, does not bring about an entity distinct from volition itself. Contrary to other Thomists, he does not think that the immediate effect of the divine motion of the will is an intermediary entity used by God to produce, with the will, the created free act. Ledesma defends his thesis by using some elements of Aristotelian-Thomistic metaphysics, in particular, a minimalist interpretation of the relation between action and passion already present in Domingo de Soto and the specific causality of immanent acts.

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Who is Christ? A Man, a God, or both? He is a God-man, but what does this name really mean? How do divine and human nature unite in one person? And how is it possible for a God to be hungry, thirsty or pray with agony and finally be crucified? Did God indwell to a human being and abandon that human being during the crucifixion? How do the answers of these questions about Christ impact our faith? These contemporary questions initially appeared in the 4th century, and Saint Cyril, bishop of Alexandria, responded by determining how Divinity and humanity were united through his work “Christ is One”. Cyril is the main figure of the Church’s doctrine regarding Christ and the Church adopted his views as representative of its faith.
The current book begins by describing Cyril’s life and the theological-historical background of his period. Afterwards, there is a summary of Cyril’s text, a theological analysis of his views and moreover, some comments on how specific points apply to our contemporary spiritual life.

This essay explores the position held by a feminist theologian, Elizabeth Johnson on the deficiency of classical doctrine of the trinity and her proposal for proper grasp of the trinity whose self-communication reveals the internal life of the persons.

A translation of the Bavinck’s outline for the *Gereformeerde dogmatiek* with the subparagraph numbers included in the outline.

For readers of the abridged English translation, the outline is useful for correlating the subparagraphs with their place in the unabridged version. For readers of both the abridged and unabridged translations, the outline provides a map of the Dogmatics as a synthetic whole.

Doordat steeds meer Christenen tot het besef komen dat het in de Bijbel vooral om Israël gaat en niet om de Kerk (vervangingstheologie), is er veel verwarring bij Christenen en in (Messiaanse) gemeenten over wat we nu wel of niet ‘moeten’ met de vele Joodse tradities en gebruiken. Wat is Joods en wat is Bijbels? Moeten wij Joods worden? Wat leert de Bijbel? Met dit boek hebt u een uitgebreide uiteenzetting hierover in handen; Bob wil handvatten geven over deze dingen, met veel verwijzingen. Dit doet hij aan de hand van een vijftiental stellingen, die hij allen nader uitwerkt. Het boek is zeer de moeite waard en geeft verrassende inzichten.                - Izaäk van der Vlist / CFI Nederland