Christian Theology Of Religions Research Articles

Karl Barth’s theology of the Trinity in conversation with Christian theology of religions

This article attempts to discuss Karl Barth’s Trinitarian theology with two Christian theologians of religions, John Hick and Raimundo Panikkar. To acknowledge the presence of other religions, Hick conceived of The Real, a universal God worshiped by all people of all religions. About this concept, Hick considers the Trinity to be nothing more than a penultimate symbol or a conceptual construction for Christians to respond to The Real. Meanwhile, Panikkar abstracts the Trinity into a ‘Theandric’ structure so that it can be universally accepted by people of other religions. Using the research library method, this article reveals that Barth’s Trinitarian theology is still relevant in terms of providing theological inputs to remain faithful to the orthodox trinitarian faith in all the constructive endeavours of Christian theologians of religions.Intradisciplinary and/or interdisciplinary implications: For the discipline of systematic theology, especially the doctrine of the Trinity, the conclusion of this article emphasises that any attempt to reconstruct the doctrine of the Trinity in the context of the theology of religions must not abandon the trinitarian grammar, which is in accordance with the testimony of the Bible, as stated by Karl Barth himself.

Special Issue No. – 10, June, 2020 Journal > Special Issue > Special Issue No. – 10, June, 2020 > Page 5 “Quantative Methods in Modern Science” organized by Academic Paper Ltd, Russia MORPHOLOGICAL AND ANATOMICAL FEATURES OF THE GENUS GAGEA SALISB., GROWING IN THE EAST KAZAKHSTAN REGION Authors: Zhamal T. Igissinova,Almash A. Kitapbayeva,Anargul S. Sharipkhanova,Alexander L. Vorobyev,Svetlana F. Kolosova,Zhanat

Special Issue No. – 10, June, 2020 Journal > Special Issue > Special Issue No. – 10, June, 2020 > Page 5 “Quantative Methods in Modern Science” organized by Academic Paper Ltd, Russia MORPHOLOGICAL AND ANATOMICAL FEATURES OF THE GENUS GAGEA SALISB., GROWING IN THE EAST KAZAKHSTAN REGION Authors: Zhamal T. Igissinova,Almash A. Kitapbayeva,Anargul S. Sharipkhanova,Alexander L. Vorobyev,Svetlana F. Kolosova,Zhanat

Ekskluzywizm ewangelikalny

Within the Christian theology of religions one distinguishes three basic paradigms: exclusivism, inclusivism and pluralism. Pluralism considers all religions as equal ways of salvation leading to God. It denies that Jesus Christ is the unique Savior of the world. Inclusivism maintains the unicity and salvivic universality of Jesus Christ, but affirms that explicit faith in Jesus Christ is not necessary for salvation for unevangelized people. Exclusivism is the view that Jesus Christ is the only Savior of the world and that one must believe God’s special revelation that culminates in the gospel of Christ in order to be saved. Evangelical theologians principally maintain this position. Interestingly enough, on the one hand they affirm that children who die in infancy (as well as people who are mentally incompetent) are included within the circle of God’s saving grace and will be saved; on the other hand, they say that since the first coming of Christ the only way of salvation is explicit faith in him.The article is divided into three parts. The first part examines the argument of those theologians about the fate of children who die in infancy and then compares it with the teaching of the Catholic Church expressed by the International Theological Commission in its document The Hope of Salvation for Infants Who Die Without Being Baptized (2007). The second part examines the biblical and theological arguments advanced by evangelical theologians in favor of exclusivism. In the third part these arguments are discussed from the perspective of Catholic theology. For Catholics as much as for evangelicals, there is no doubt that Jesus Christ is the unique Savior of the world and that salvation has always been by grace through faith. The difference concerns the content of this saving faith. Must it have as its object an explicit knowledge of Jesus Christ, as is argued by the evangelical exclusivists?

A Historical Perspective on Inclusivism as the Prevailing Paradigm in the Christian Theology of Religions

Historyczne spojrzenie na inkluzywizm jako dominujący paradygmat w chrześcijańskiej teologii religii. Artykuł wyjaśnia różne spojrzenia na religie świata. Jego głównym celem jest analiza inkluzywizmu religijnego jako najbardziej powszechnego podejścia do innych religii we współczesnej debacie teologicznej nad religiami. Artykuł zwraca szczególną uwagę na rozwój modelu chrystocentrycznego w Kościele katolickim, odnosząc się najpierw do wczesnych ojców Kościoła, a następnie do teologii Logosu. Analiza pokazuje, że teologia Logosu w historii była zawsze obecna w katolickim podejściu do wierzących inaczej obok ekskluzywistycznego aksjomatu extra ecclesiam nulla salus (poza Kościołem nie ma zbawienia). Później ta inkluzywistyczna teologia znalazła swoje zastosowanie w „teorii wypełnienia” Jeana Danielou, w idei „anonimowego chrześcijaństwa” Karla Rahnera, w stanowisku II Soboru Watykańskiego w sprawie innych tradycji religijnych oraz w posoborowym oficjalnym nauczaniu Kościoła. Artykuł kończy się oceną złożoności, wyzwań i nieuniknionych słabych punktów chrystocentrycznego podejścia do innych religii. The article first explains various perspectives on the world religions. Its main focus is on the inclusivist perspective as the most common approach in the debate on religions. Here special attention is given to the development of the Christocentric model in the Catholic Church referring first to the early Church Fathers and afterwards to Logos theology. The analysis shows that the theology of the Logos was always present in Catholic attitudes towards other believers throughout history alongside the exclusivist axiom extra ecclesiam nulla salus (outside the Church no salvation). Later, this inclusivist theology was echoed in the „fulfilment theory” of Jean Danielou, „anonymous Christianity” of Karl Rahner, the Second vatican Council’s stand on other faiths, and in the post-conciliar official Church teaching. The article ends with evaluation of the complexity, challenges and unavoidable shortcomings of the Christocentric approach to other religions.

Postcolonial Turn in Christian Theology of Religions: Some Critical Appraisals

This essay seeks to analyze the postcolonial method in the contemporary discourse of theology of religions. Kwok Pui-lan and Jenny Daggers will be of importance as the compass of this study, because their works are among the first contributions in postcolonial theology that linked to the field of theology of religions—especially that of Daggers, which is more comprehensive than Kwok’s essay. Kwok delivered a critique toward theology of religions as theological enterprise and proposed a postcolonial theology of difference as the alternative for the former. Daggers, who wrote almost a decade after Kwok, suggested a different direction and attempted a more comprehensive construction of the postcolonial theology of religions. Besides delineating Kwok’s and Daggers’s postcolonial thought, this essay will focus on critical analysis and evaluation of each theologian in order to underline their contributions to the current field of theology of religions. Lastly, it briefly sketches some directions for the construction of the postcolonial theology of religions based on both theologians’ contributions and the author’s experience as an Indonesian Christian.

Karl Barth’s Theology as a Resource for a Christian Theology of Religions, written by Sven Ensminger

Karl Barth’s Theology as a Resource for a Christian Theology of Religions, written by Sven Ensminger

Karl Barth’s Theology as a Resource for a Christian Theology of Religions by Sven Ensminger

<i>Karl Barth’s Theology as a Resource for a Christian Theology of Religions</i> by Sven Ensminger

The Annual Meeting of the Society for Buddhist-Christian Studies

The Annual Meeting of the Society for Buddhist-Christian Studies Sandra Costen Kunz, Jonathan A. Seitz, and Jonathan A. Seitz The SBCS is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as a “Related Scholarly Organization.” The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On the Friday before the AAR’s annual meeting begins, the board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the annual members meeting. The Friday business meeting included reports from each of the SBCS officers and award committees. Guy McCloskey gave the treasurer’s report, which was unanimously accepted. He concluded his service on the board with this meeting, and in January was replaced as treasurer by Denise Yarbrough. The journal report by Wakoh Shannon Hickey and Denise Yarbrough, along with an extended discussion of the overall state of the journal, dealt with issues related to SBCS’s long-term relationship with the University of Hawai‘i Press and the current issue; the Society is working to sign a new memorandum of understanding with the Press. Another topic for discussion included outreach (website, Facebook page) and the need to reach potential new members. SBCS communicates with its whole membership through biannual newsletters. The newsletter is now distributed electronically, with hard copies available at the annual meeting. The decision was made to update the website. The nominating committee reported that three members (Brown, Seitz, Tanaka) will conclude their [End Page 185] terms as board members, but all three will remain on because they serve in other capacities. The Graduate Student Award Committee reported that despite several interesting submissions it did not choose a paper this year. The board spent some time discussing ways to encourage graduate student involvement. Possibilities for increasing graduate student involvement include prioritizing student participation in panels, working with AAR’s efforts to include graduate students, and promoting essays on H-net or other mailing lists. The SBCS board typically has a graduate student representative (currently Glenn Willis). The Saturday members meeting on November 23 was called to order at 11:40 a.m. The nominating committee proposed a slate, which was unanimously approved. John Makransky was elected to the vice-presidency, and Sallie King, Judith Simmer-Brown, and Abraham Velez were chosen as board members. Elizabeth Harris, president of the European Network of Buddhist-Christian Studies, reported that the papers from their 2011 conference at Liverpool Hope University, titled “Hope a Form of Delusion? Christian and Buddhist Perspectives” will be published. She announced their upcoming conference “Buddhist-Christian Relations in Asia—Burma, Sri Lanka, Thailand, Japan, China, Korea” on June 21–29, 2015, at the Arch Abbey St. Ottilien near Munich, Germany, which has been very involved in monastic interreligious dialogue. She called our attention to the plans being made in Sri Lanka for a centennial celebration of the birth of Lynn de Silva, a pioneer in Buddhist-Christian dialogue and Christian theology of religions. Vice-president Alice Keefe and vice-president-elect John Makransky led us in a discussion of potential session topics. At 11:55 a.m. Terry Muck handed over the presidency to Alice Keefe, who adjourned the session. The two panels this year (reflected in articles published in this issue of the journal) were “Deep Listening and Spiritual Care” and “New Perspectives on Buddhism and Multiple-Religious Belonging.” Chaired by Alice A. Keefe, the deep listening panel included a contemplative exercise by Judith Simmer-Brown and papers by Duane Bidwell and Sandra Costen Kunz. John Makransky responded. The multiple-belongings panel was cosponsored with the Buddhism in the West Group and included papers by Harold Kasimow, Richard Payne, Emily Sigalow, and Kristin Johnston Largen. Wendy Cadge presided and Donald Swearer responded. In 2014, SBCS is to meet concurrent with the AAR in San Diego. [End Page 186] Sandra Costen Kunz Trinity Theological Seminary Legon, Ghana Jonathan A. Seitz Taiwan Theological Seminary Taipei, Taiwan Baltimore, Maryland, USA, November 22–23, 2013 Copyright © 2014 University...

Toward a Possibility of the Christian Theology of Religions Based on Paul Tillich and George Lindbeck

Toward a Possibility of the Christian Theology of Religions Based on Paul Tillich and George Lindbeck

The Relationship between Christ and the Spirit in a Christian Theology of Religions

This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefore, also allows for dialogue in which commitment to God's supreme revelation in Christ can be combined with an openness to learn from other religious traditions. It does at the same time point to the need to frame the attention for the wider work of the Spirit in the context of the one plan of salvation of the triune God such as not to separate the “two hands of God.” It argues that the work of the Spirit outside the boundaries of the church remains directed to the eschatological salvation inaugurated by Christ and, therefore, also to the church as the “first fruits” of the eschaton and as the community where this salvation is proclaimed and embraced.

Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions. By Veli‐Matti Kärkkäinen

Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions. By Veli‐Matti Kärkkäinen

Jewish-Christian Dialogue and the Theology of Religions

From a historical point of view, the new understanding of the relationship between the Catholic Church and the Jewish people was the catalyst for the Second Vatican Council to elaborate a declaration on the non-Christian religions. This is not a mere accident. The Jewish-Christian relationship does, even from a systematic point of view, play a paradigmatic, critical and corrective function for a Christian theology of religions. It has a character sui generis, for Judaism constitutes the Other within Christian self-identity. The Jewish-Christian relationship helps to formulate the meaning of the particular in the discussion of the universal Christian claim of truth and salvation when facing other religions. Furthermore, it prevents a theology of religion from sliding into abstract, non-historical and purely speculative definitions. Normally, Christology and especially the theology of Incarnation guarantees it, but they have to be linked themselves back to the messianic idea of Judaism and the history of salvation where the Church itself recognizes the unrevoked covenant between God and Israel. Only a theology of religions that recognizes the lasting challenge of the Jewish faith for Christian identity will have overcome anti-Judaism at its roots.

Continuing the Conversation on King: My Really Final Response to Tony Moon?

AbstractTony Richie contends that Bishop J.H. King and a close circle of comrades and colleagues, influential in early Pentecostalism as leading administrators, educators, thinkers, and writers, and including G.F. Taylor and A.A. Boddy, exhibited various levels of (what today is known as) inclusivism regarding Christian theology of religions. He suggests this striking discovery has significant import for the developing field of Pentecostal theology of religions. However, as Tony Moon has rightly pointed out, King did not present non-Christian religions as direct divine instruments or agents of Christ's atonement benefits. Richie agrees with Moon that King primarily encourages hope for some of the humanly unevangelized. Yet Richie, in agreement with Veli-Matti Kärkkäinen, also argues that King's thought can be particularly complex. King's complexity especially shows in his perception of the trans-historical 'essential Christ' and 'religion of Christ'. Thus, Richie persistently suggests that at least King, but probably Taylor too, holds out a well-grounded but cautiously guarded optimism, not so much on world religions per se, as in the boundless Christ and an unbounded—but not boundary-less—religion firmly and forever rooted in the revelation of and redemption in the Lord Jesus Christ.

Revelation, redemption, and world religions: a Pentecostal perspective on the inclusive embrace of divine providence

This article addresses the development of a Christian theology of religions well equipped for engagement with religious others through discussion of the nature of religion, revelation, and redemption. It affirms the extensiveness of providence from an inclusive perspective and argues that Pentecostal pneumatology contributes positively to contemporary interreligious encounter. It concludes with practical suggestions on dialogue and evangelism. Affirmed throughout is ecclesiastical and educational applicability.

Getting Back to the Heart of the Matter: The Way Forward and a Final Response to Tony Moon

AbstractIn this last in a series of discussions between Tony Moon and the author regarding Pentecostal theology of religions in Bishop King, emphasis is on the core lesson of the conversation and its positive application. It gives brief attention to demonstrating the verity and viability of an optimistic approach contra supposed detractions and oppositions. It concludes that the example of King, and of others, such as Charles Parham and George Britt, indicates there is a historical and theological basis in Classical Pentecostalism for developing a contemporary inclusivist Christian theology of religions from a Pentecostal perspective.

Trinity and Religious Pluralism: the Doctrine of the Trinity in Christian Theology of Religions – By Veli‐Matti Kärkkäinen

Trinity and Religious Pluralism: the Doctrine of the Trinity in Christian Theology of Religions – By Veli‐Matti Kärkkäinen

Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions

Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions

Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions

International Journal of Systematic TheologyVolume 8, Issue 1 p. 112-115 Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions First published: 06 January 2006 https://doi.org/10.1111/j.1468-2400.2006.00185_8.xAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Abstract Books reviewed: Veli-Matti Kärkkäinen, Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions. Reviewed by John Flett Princeton Theological Seminary Volume8, Issue1January 2006Pages 112-115 RelatedInformation

Trinity and Religions: On the Way to a Trinitarian Theology of Religions for Evangelicals

A new paradigm is emerging in the Christian theology of religions, namely a trinitarian approach to other religions. Taking a critical look at existing proposals, this article argues that Trinity is the uniquely Christian resource for interfaith dialogue and provides needed guidelines for dialogue that helps avoid the typical fallacies of pluralisms and exclusivistic attitudes.

The Spirit bears witness: pneumatology, truth, and the religions Portions of this paper were originally presented to the Annual Meeting of the Evangelical Theological Society, Toronto, Canada, 2022 November 2002, under the title Toward a P(new)matological Paradigm in Christian Theology of Religions. I am grateful to the audience for their questions and remarks. Thanks also to Dan Magnuson, Barry Linney,

The question concerning conflicting truth claims so often at the center of theological discussions of religious pluralism has not shown signs of resolution insofar as the debates have proceeded from within the framework of propositional discourses. Among other reasons, this is in part due to the inadequacies of language to capture and communicate transcendental realities, in part due to the variety of interpretative systems associated with the religions, and in part due to religious truths claims as inviting inhabitation and practical embodiment rather than just describing objective realities. The thesis proposed here is that a pneumatological approach to the diversity of religions provides hitherto untapped resources for the theological understanding of religious truth. Building on the narrative of Pentecost in Acts 2, it is suggested that the Spirit's being poured out upon all flesh enables us not only to register the values of particular and distinct claims to truth, but also to engage such truths in some ways ‘from the inside’. This preserves the otherness of the religious other even while enabling interreligious dialogue.