Apologetic Theology and the Challenge of Rationalism The Theological Project of Arnold Tits (1807-1851) and Louvain Traditionalism

Book Review: III. Systematic and Apologetic Theology: The Freedom of Authority

Book Review: III. Systematic and Apologetic Theology: The Bible Doctrine of the Atonement

Book Review: III. Systematic and Apologetic Theology: The Scientific Creed of a Theologian

The antagonism between theologism and religionism, as construed by the Dialectical Theology, must be sublated in one way or another. This chapter gives a summary of the thought of Ernst Troeltsch, who is considered to be a representative of religionism. It says a word about the thought of Friedrich Schleiermacher, who is also perceived as a representative of religionism. The chapter presents a few remarks concerning religion as a creation from nothing. It makes a few simple remarks in connection with Paul Tillich. As is well known, in contrast to Barth's kerygmatic theology, Tillich characterizes his own Systematic Theology as apologetic theology. The chapter on the antagonism between theologism and religionism and its solution, has expressed only a few personal opinions of the author while using some of Paul Tillich's thoughts, and without delving deeply into the contents. Keywords:Barth; Ernst Troeltsch; Paul Tillich; Religionism; Theologism

According to the of Ignatius di Loyola the author discusses the principle and fundament of systematic theology. His essential categories are Anschauung (visio Dei) and the personal face of redemption. Firstly, God is no object or product of metaphysical or transcendental-logical argumentation but the first and ultimate historical date of theology. Transcendental argumentation reflects on God's revelation in creation and history and demonstrates its plausibility (the author discusses some new aspects of German Transcendental Theology). Secondly, since Anschauung proceeds and exceeds the transcendental Begriff, it is necessary to sense and to explore God's actual presence in his creation and redemption (the classical topic of Roman-Catholic Fundamentaltheologie or theological apologetics is analysis fidei). Thirdly, the eyes of faith are to be trained. Die Spiritual Exercises of Ignatius and the biblical christology of Martin Luther coincide in this regard. Both refuse to reduce God's redemption in Jesus Christ to a mere idea. This might be an essential corrective to some tendencies within recent systematic theology.

Book Review: V. Systematic and Apologetic Theology: Christ and Science

Book Review: V. Systematic and Apologetic Theology: Haeckel's Monism False

Book Review: V. Systematic and Apologetic Theology: A Manual of Theology

Book Review: III. Systematic and Apologetic Theology: Pathological Aspects of Religious Experience

Book Review: III. Systematic and Apologetic Theology: Christianity in the Modern World

Book Review: V. Systematic and Apologetic Theology: The World's Desires or the Results of Missions

Book Review: III. Philosophy and Apologetics: The Faith of a Modern Christian

<b>Dogmatic Aesthetics: A Theology of Beauty in Dialogue with Robert W. Jenson,</b> Stephen John Wright, Fortress Press, 2014 (ISBN 978‐1‐4514‐6559‐4), xviii + 263 pp., pb $49

Integral to Hugh of St. Victor’s theological anthropocentrism is a robust dualism that distinguishes the human mind or soul capable of rational and volitional acts as a purely immaterial entity that is ontologically independent from the human body with its material states and processes. Hugh regards the soul-body relation as analogous to the relation between God and the physical universe. In each case an immaterial subject (God, the soul) administers and regulates a corporeal being (the physical universe, the human body) yet is capable of existing apart from it. Hugh supplements his theological anthropocentrism at various points in order to make sense of creation ex nihilo, natural causality, and divine immutability. However, the fundamental question remains of whether there is any plausible argument for his dualism. We also might wonder how Hugh construes the relation between a soul and the body it administers, as well as the relation between a soul’s acts of judging or willing and sensory experiences. The relevance of all these questions is obvious: unless independent support can be provided for Hugh’s dualism, Hugh’s entire theological project rests upon a highly tendentious assumption.

The establishment of theology as an academic discipline raises the question of the normalization of its lexical means.Ukrainian religious vocabulary as a whole, and, in particular, its certain lexical-semantic groups referred to as “religious terms”, “church terms”, “sacred terms”, “theological terms” and others based on a subject matter, have been the subject of many linguistic studies. Of particular interest to this research are the studies focused on theological terms in the area of their usage – theological (liturgical) practice and corresponding theological texts. For instance, N.V. Puriaieva gave a characterization of the usage of the Ukrainian language in the liturgical practice of Ukrainian churches, problems of a sacred language, and the vocabulary of church service terms; B. Ogulchanskiy studied the development of Ukrainian theological terms in liturgical and theological texts from the Art Nouveau period to the present. Nevertheless, the development of theological education in Ukraine makes it important to standardize theological terms used in the education process.Considering certain historical factors, religious studies still have a great influence on the interpretation of religious concepts in the scientific community. This discipline uses the more standardized approaches allowing to use them for applied research. For example, religious studies distinguish the following beliefs about God withing theology: Jewish, Christian, Muslim, Hindu, Buddhist theology, etc. Christianity is divided into Catholic, Orthodox, and Protestant theology. Eastern Orthodoxy includes apologetic theology (apologetics), biblical theology, dogmatic theology, moral or practical theology, comparative theology, etc.Compared to religious studies, the term “theology” lacks consistency in theological sources.The study and understanding of sacred texts and eminent theologians’ commentaries to them have been one of the main theological methods from the earliest times. These texts vary among confessions and even withing one church, which is especially common for Eastern Christianity.In our opinion, this analysis points to the reason for the incoherency of the modern theological terms and outlines the possible ways of eliminating it which is essential not only for theological practice but also for theological education.