Theological Model Research Articles

Two Testaments to Tell: Biblical Theology and the Canonical Shape of the Gospel

Abstract The relationship between the Old Testament and the New Testament within the Christian Bible should be the defining focus of the discipline of biblical theology. This characterization provides a strong contrast with some historically oriented models of biblical theology and can also inform several intramural discussions within confessional approaches to the discipline. The viability of this large-scale exegetical inquiry can be seen in a stream of recent research that articulates a canonical approach to biblical theology. Several strategic passages in the New Testament also encourage this particular mode of biblical-theological reflection. An orienting focus on the relationship between the Testaments will not resolve every riddle in the discipline of biblical theology, but it can produce a gravitational pull that can hold together a diverse constellation of methodological commitments and theological conclusions.

Romanticism in the Kenotic God: Receptivity, Engaging, Affective Unity, and the Psychological Ontology of the Christic Person

AbstractThe ‘romantic vs. classic’ dispute in the literary field is proposed as a useful frame of reference from which to analyse, mend, and expand Bruce McCormack's latest theological model. The first part of the essay identifies several clashes of McCormack's theory with classical theism, explaining how their ontologies are mutually incompatible. The second part uses insights from romantic poetry and thinking in order to develop McCormack's concept of ‘ontological receptivity’ (in the Son) and introduce the new concept of ‘engaging’ (in Jesus) as its conceptual pair and to propose ‘affective unity’ as the basis for Christic unity. Throughout, an argument for the value of employing a psychological ontology in discourses about the God‐human is shaped.

Theological Science in the Thought of Thomas F. Torrance: The Integration of Natural and Revealed Theology and Its Implications for Kataphysical Knowledge

In this article, the notion of “theological science” is examined in the thinking of Thomas F. Torrance (1913–2007), with particular attention paid to his synthesis of revealed and natural theology and its consequences for kataphysical knowledge—the comprehension of God via divine self-disclosure. Torrance redefines natural theology as the logical intra-structure that is crucial to theological reasoning, not as a separate field of study. Natural theology creates a full framework for comprehending divine revelation when combined with revealed theology. This research shows how Torrance’s technique reconciles human reason with God’s self-revelation, resulting in a coherent theological methodology. It analyses his reconstruction of natural theology within its proper intellectual and philosophical settings. The paper also discusses Torrance’s theological model’s applicability to Indian Christian contexts, contending that his integrated method provides an essential means of fostering a more profound theological comprehension in modern Indian churches. It becomes clear that pursuing kataphysical knowledge in the way that Torrance does is essential to promoting theological discourse and participation, especially in contexts that are pluralistic and diversified. As a result, this essay presents Torrance’s ideas as a vital addition to the current theological conversation and as a template for addressing the difficulties of faith and knowledge in a multicultural environment.

An Evolutionary Model of Early Theology When Moral and Religious Capacities Converge

Abstract This analysis summarizes conclusions on an evolutionary model for the origin of moral and religious capacities in the genus Homo. The authors’ published model (2020, Routledge) is now extended to the emergence of nascent theological thinking, augmenting the previous line of theory based on genomics, cognitive science, neuroscience, paleoneurology, cognitive archaeology, ethnography, and modern social science. This analysis concludes that findings support the earliest theological thinking in Homo sapiens, but not in an earlier species, Homo erectus, and clarifies why and when it likely began. Types of anatomy, behavior, neurology, and cognition are presented that support tendencies to frame a structure of religious principles and a set of supernatural figures that early humans would consider right, just, exemplary, and even sacred. Stages of emergent physical, behavioral, and cognitive features are presented in tables. While based on published research results in the sciences, the model is presented here with anticipation of future testing.

The Spiritual Paradigm of the Creative Personality from Theological Model of World Perception

The secret of the formation and development of the human personality, its metaphysical foundations and spiritual foundations belongs to those philosophical questions, the search for answers to which continues for centuries, and each historical epoch dictates new views and actualizes the most pressing problems. Today, one can notice a trend that is disappointing for humanity: the more confidently the technogenic-industrial sphere moves forward, the more noticeable features the alienation of a person from his deep life meanings, valuable, spiritual foundations acquires. Amid the noise of the surrounding information flow, indecipherable consumption of mass culture products, wandering through the labyrinths of virtual reality, a person eventually falls into an information vacuum, an artificially created bubble, in the middle of which people like her are doomed to imprisonment. , faceless individuals with standard opinions and interests, subordinated to systematic pre-written patterns of "equalized society". Such a personality loses the internal orientation that forms an adequate, mature, capable of analysis and critical thinking vision of the surrounding reality. Reality is presented through images and symbols of someone else's mediated view, information already processed in its own way, which is offered in a ready-made form. This is a simplified version of data consumption that does not involve the work of neural connections, which significantly saves energy, and the brain quickly forms a habit of consuming this informational fast food. Mass culture gives birth to a mass person with a balanced character, who does not appear to the world, no different from others. All he wants is to maintain the position "like everyone else", not to stand out, to be neither worse nor better than others. Creativity is an act of manifestation of freedom of action and thinking, the result of which is the creation of a new product of material or spiritual significance, an integral part of which is the imprint of the creator's personality. From the texts of the Holy Scriptures, we know that each created person is the final result of Divine creativity, and each creation is a reflection of God the Creator on Earth, the bearer of the divine spark of creativity laid by the Most High. Contemplating the genius creations of Michelangelo or da Vinci, admiring the paintings of Monet and Van Gogh, one can have no doubt that these masterpieces are a reflection of supernatural beauty, creative divine nature. Thus, in art we find the archetype of our world: touching or contemplating works of art not only trains the eye to see the beautiful in details, but also helps to expand the range of world perception, to form an artistic taste for life.

Preparation of Young People for Confirmation: A Pauline Perspective

Many modern programmes of preparation of young people for confirmation are based on theological models which are correct in theory but ineffective in practice. They often assume that young people come to know the Holy Spirit through catechesis based on Scripture. This article demonstrates that a much better way of preparing young people for confirmation can be found in the genuine letters of Paul the Apostle. He showed that the presence of the Holy Spirit in a human person is not merely a matter of belief, but it can also be experienced in a reliable way, which is not limited to charismatic phenomena. This way is based on the discovery of a number of virtues in young people’s hearts, which are quite unexpected in the context of their human egoism, laziness, etc. For this reason, they must be regarded as the fruit of the Spirit, who broadens human hearts to love and to serve the poor. In this way, young people may also discover Christ – as the one who humbled himself to serve not his social status but people in need.

Finding Grace in The Road: Moses, Messiah, and John 1:17

ABSTRACT While the boy in Cormac McCarthy’s The Road is characterized in distinctly messianic terms, his father’s many parallels with the prophet Moses have been overlooked. This article traces these correspondences from early in the novel and argues that they represent an externalized faith, one that develops in spite of the man’s empiricist mindset. Breaking with previous commentary, the article then reads the 1:17 clock stoppage as referencing John 1:17 (rather than Revelation), which cements the story’s central dynamic of an Old Testament symbol of Law superseded by a New Testament bringer of Grace and Truth—a Christian theological model referred to as dispensationalism. The tale from Genesis about Lot and his wife also informs the characterization of the family in the novel, particularly through the action of “looking back” due to compassion for those who do not survive the cataclysm. McCarthy builds upon theological speculations that appeared most prominently in the Border Trilogy, interrogating how humans rationalize misfortune and exploring how moral systems behave across real and fictional dispensations. While The Road addresses similar phenomena as these earlier works, it also offers hope and a more optimistic notion of the future through the son character.

Mimetic desire in Augustine’s Confessiones as a model for natural theology and virtue ethics

This article examined the concept and notability of mimetic desire in Augustine’s autobiographical work Confessiones. Mimetic desire is based primarily on the knowledge that there is a Perfect Being, viz. God, ideal forms (in Platonic idiom), which may be known and imitated by humans. Mimesis demonstrates that humans have a natural capacity and tendency to imitate and possess what others have. Despite this, in popular culture, mimesis has the connotation of feyness and is discouraged in place of inventiveness. The culture and spirit of our day promote originality and inventiveness without an understanding of the human nature and its inherent mimetic desires. The concept of mimetic desire is rooted in Rene Girard’s theory of anthropology but can be traced back as far as Plato’s Republic. Therefore, this interdisciplinary concept has been explored through Augustine’s narratological composition of Confessiones. The introspective tone and cultural forming narratives that make up Confessiones were succinctly examined in the context of mimetic theory. The triangular structure of mimetic desire was further explored to gain a better understanding of how Augustine relied on mimesis in his conversion to Christianity. The choice of imitating authentic models led to Augustine’s moral renewal, and likewise such implications are relevant to modern-day Christians. Moreover, this article aims to promote the concept of mimesis as an ideal practise concerning human nature and conditioning, towards a virtuous and morally acceptable society. The results of this article underline the importance of narrative theory and friendship in developing positive cultures through mimesis. Through contrasting Augustine’s earlier Manichaean life and his later Christian life, an illustration of mimetic desire can be drawn, and for Augustine, this could only mean Christ.Contribution: This article contributes to the ongoing interdisciplinary studies of ontology, anthropology, theology, and sociology. By interpreting or reading Augustine’s Confessiones through the lens of mimetic desire, this article offers an alternative perspective on Augustine’s natural theology and virtue ethics. It further presents the conceptual framework of mimesis on Christian and Platonist praxis of the ideal forms. Moreover, the article of the narratological composition of Confessiones expounds the importance of interpersonal relationships in our spiritual growth. The triangular structure of mimesis was further expounded in the context of interior life, viz. interior homo [inner man] as the ultimate model.

Wise Preaching: Furthering the Wisdom Homiletics Conversation in Both Model and Method

This essay will contribute to the emerging conversation related to “wisdom homiletics”, both in method and in content. “Wisdom homiletics”, as a homiletic–theological model that embodies the role of the Hebrew sage, resembles the wise teacher who seeks a more practical approach to biblical discipleship. This essay will begin with a discussion of the emerging conversation related to “wisdom homiletics” in order to establish the tone for the remainder of the essay. Next, a rhetorical and ethical introduction to the Hebrew wisdom literature will be offered. This will establish the role of “sage” as a significant member of the Israelite and Jewish political and religious system, following the scholarship of Joseph Blenkinsopp, Roland Murphy, and Mark Sneed. Then, the essay will offer an assessment of Robert Stephen Reid’s, Lisa Washington Lamb’s, and Alyce McKenzie’s different homiletical concepts of the “sage” to transition to laying a foundation for “wisdom homiletics” as both a model of and method for preaching. The essay will conclude with a sermon précis drawn from a core Wisdom literature passage (Eccl 12:1–8) and presented in the method articulated in this essay.

The Mediating Mission of The Holy Spirit – Some Theological Models

esus Christ, going to the Father, sent his disciples the Holy Spirit, who was to remind them and explain everything. The same Holy Spirit continues to act in the Church, sanctifying the Mystical Body of Christ. The first Paraclete is Jesus Christ himself, who undertook a salvific mission and became a mediator between God and people. The Holy Spirit sent by Christ is the second Paraclete fulfilling the mediating mission. The Holy Spirit works both in the Immanent Trinity (God’s inner life) and in the Economic Trinity (God’s saving action in history). Interesting in this context are the theological models developed by, among others, Heribert Mühlen, Joseph Ratzinger, Walter Kasper, Hans Urs von Balthasar, Matthias Joseph Scheeben, Maximilian Maria Kolbe and René Laurentin, whose concepts have been briefly presented in the above article. The mediating mission of the Holy Spirit is oriented Christocentric and is revealed during the most important salvation events performed by Jesus Christ (incarnation, baptism in the Jordan, proclamation of the Kingdom of God, death and resurrection). Moreover, the Holy Spirit sanctifies the Church, connecting people with God and people with each other. This action is inscribed in the ontic mediation of Jesus Christ, who has two natures – Divine and human, and in the functional mediation of the Savior (royal, prophetic and priestly functions). Undoubtedly, the last decades have been characterized by a great revival among theologians who deal with pneumatology, especially in the dimension of the mediating mission of the Holy Spirit.

Empowering love: Spirit baptism, divine power, and the pursuit of gender equity in Pentecostal-charismatic communities

ABSTRACT Drawing on feminist perspectives and pentecostal-charismatic pneumatology, this article suggests that understanding God's power as inclusive, life-giving love has the capacity to reshape gender roles and foster a more egalitarian future for both ecclesial and social spaces. It examines theological models that link God's power to hierarchical control as perpetuating gender inequalities and discrimination, suggesting that reframing divine empowerment might contribute to not only personal transformation, but also to oppressive structures or hegemonic control. The article then highlights pneumatological research which shows that the baptism of the Spirit, regarded through the framework of divine power as love, can be retrieved as a source for human flourishing. It concludes with a proposal for examining the connections of Spirit empowerment and divine love in light of gender oppression, suggesting that this may offer possibilities for feminist theological constructions.

Rethinking Muʿtazilah

The Muʿtazilah school of kalām has been vilified and villainized throughout Islamic history, primarily, because of their overwhelming emphasis upon rational understanding of the principle and essence of divine unity and its direct relation to, and implication for order in the universe and justice in the affairs of the world. Notwithstanding their notoriety, the complexity of their argument rests upon a simple fundamental premise, namely God is a simple essence, meaning thereby the divine being is one in every possible facet of the concept of oneness. God’s unity, they maintain, is above and beyond all perceivable layers of multiplicity and characteristics of plurality. Even though the Muʿtazilah philosophers used the Qur’ān to both defend and project their position, the historical fact is that they failed, at length, to make a popular case for their teachings. Contrarily, the orthodox model of theology, proposed by the school of Ash’ariyah, prevailed in time over its rival’s so-called philosophical model making the rationalizing attempts of the Muʿtazilah tradition to bear the tag of ‚heresy.‘ I intend, nevertheless, to take a rather positive approach to the Muʿtazilah philosophy in this article, which will be an attempt to critically understand the gist and framework of their rationalization of the Qur’ānic metaphysics. The Muʿtazilah, I propose, ought to be evaluated objectively on the basis of their own philosophical work, especially their expression of the kalam, rather than through the lens and perception of the orthodox theology. If such an enterprise is undertaken properly, it will, in all probability, shake and, possibly, even reshape the petrified edifice of Islam’s theological epistemology.

Kristus (dan) Debata Mulajadi na Bolon: Perjumpaan yang “serupa tapi ‘tak sama” atau “adalah?”

Christ and Debata Mulajadi na Bolon are two distinct entities, understood respectively by Christianity and by Batak-Toba culture. Christ is known as the incarnate logos (John 1:1-5) and the firstborn and invisible image of God (Colossians 1:15), while Debata Mulajadi na Bolon is only approached as “the supreme god of Batak-Toba”; although the titles ascribed to him are similar to those ascribed to God. This article will build on the idea that Christ is Debata Mulajadi na Bolon himself, although it must be acknowledged that there are differences, especially in their Trinity theology. Debata Mulajadi na Bolon is not a pagan figure but God who presents Himself as Debata Mulajadi na Bolon. The three biblical texts that will be discussed in this article are the bridge of this transformation effort, also using two approaches namely Niebuhr’s typology, Christ the Transformer of Culture and Bevans’ synthesized contextual theology model.

Examples of conceptualisation of morality in emerging Christianity

Against the background of current interdisciplinary discussions in philosophical and theological ethics and discourses on morality, this interdisciplinary essay explored the conceptualisation of morality in emerging Christianity. It illustrated how the early Sayings Source Q and the Gospel according to Mark recollect Jesus of Nazareth’s reception of the Jewish Torah. Then it sketched how Paul’s understanding of God’s and Christ’s compassion serves as guide to integrate basic notions from Hellenistic ethic in his moral exhortation.Intradisciplinary and/or interdisciplinary implications: Taking cognisance of modern discussions on ethics and morality, the essay placed Early Christian morality within the context of the Law (Jewish Studies) and highlighted Christian reception of virtues in the Graeco-Roman world as studied by ancient philosophy. In conceptualising morality, emerging Christianity borrowed cardinal moral guidelines from its social environment. This foundational procedure studied by the History of the Early Church (within its Jewish and Graeco-Roman context) can serve as a model for Systematic Theology and Ethics to guide contemporary Christianity in their adaptation of moral principles from their cultural environment.

The LIMM Model

This article offers a missiological research model based on three key missiological concepts: missio Dei, christocentricity, and contextuality (MDCC, for short). The model is derived from a practical theology model that was developed by the Layola Institute of Ministry (LIM). The author refers to the new missiological model as the LIMM model, where the added ‘M’ represents missional action. Since the introduction of the term missio Dei, the focus has shifted from missions initiated and conducted by the church, to the one true mission – God’s mission. In the missio Dei, God sends his Son and the Spirit to the world, and through them sends people to the ends of the earth. At the same time, God is the sender and the content of the sending. The incarnation of culture is God’s message in every if great importance. The LIMM model is characterised by the three key missiological terms mentioned above. From defining the research topic, right through to the practical suggestions for an improved experience, the researcher is guided by these missiological principles. If a research topic does not correlate to MDCC principles, it is not suitable for missiological research and another field of theology should be considered.

Human Rights and Views of the Catholic Church under Habermas Discourse Theory


 
 
 This article aims to explain the views of the Catholic Church on human rights and put them into dialogue with the concept of human rights based on discourse theory as put forward by Jürgen Habermas. In the view of the Catholic Church, the ethical basis for the concept of human rights is the biblical view of human beings as being made in the image of God, which later became the forerunner to the birth of the concept of human dignity and the ethical basis for human rights. This article shows that the discourse theory rejects this theological model of justification for human rights. The criticism of the discourse theory as it relates to an absolute paradigm is that the absolute paradigm requires metaphysical premises. However, in a modern society characterized by a pluralism of worldviews and philosophical and religious beliefs, such metaphysical claims are no longer acceptable. Through the lens of discourse theory, the foundation of the notion of human rights cannot be based on the pre-political basis of religious values. This discourse theory grounding model is based on the conditions of contemporary post-metaphysical society, characterized by a plurality of comprehensive doctrines. However, Habermas emphasizes the role of religion in the public sphere in promoting human rights. He advocates for the reinvention of public reason by encouraging religious people to translate sacred terms into secular language when entering formal political spaces. According to Habermas’ theories, democratic decision-making must allow citizens the right to use religious terms in public debate. Furthermore, this article shows that discourse theory creates a roadmap for human rights by allowing religion, law, and politics to coexist. Only if we adhere to the principles of discourse theory can we guarantee the fair and just participation of both secular and religious members in a democratic constitutional state.
 Keywords: Human Rights, Catholic Church, Religion, Habermas’s Discourse Theory
 
 

Verbum Imaginis Dei

Abstract After the Enlightenment turn to the subject, various problems concerning the nature of theological articulation on the one hand and the grounds for divine revelation on the other have come to the forefront, often gravitating toward questions concerning language itself. These questions tend to revolve around the nature of God’s infinite qualitative difference, noting difficulties concerning both the capacity of finite language to express the infinite, as well as the claim that the immaterial and transcendent God ‘speaks’. It will be the contention of this article that Augustine’s theology of speech can address these debates in a unique way, establishing a primarily theological model where human language itself is related to the Triune God via the imago Dei. This article will analyze Augustine’s designative theory in balance with his theological anthropology and theology of language, synthesizing them to respond to the philosophical questions of theological and divine speech. It will be posited that an Augustinian approach allocates primacy to the Trinitarian relationship between Word and word in the human person as imago Dei, which redefines both the nature and telos of language itself as a theological and truth-bearing reality. The article will conclude with an example from Dutch theologian Herman Bavinck, who implemented this Augustinian approach in the context of modern philosophy and theology.

Toughest of Loves

Some Christian theologians and philosophers maintain that God’s punishments are always (at least partly) motivated by redemptive love for those punished, even when these punishments are considerably severe (e.g., killings or damnations). However, advocates of such a conception of divine punishment face significant challenges. Perhaps most fundamentally, it is not entirely apparent how severe and loving features of divine punishment might be understood to fit together within a viable theological model. In this article this foundational issue is addressed. By culling resources from St. Gregory of Nyssa, the present aim is to proffer a contemporary model of divine punishment that naturally combines redemptive love for those punished with apparently harsh treatment.

Human Technological Enhancement and Theological Anthropology

Human Technological Enhancement and Theological Anthropology

Doing Evangelical Public Theology: The Gardener Approach as a Methodology

Even though the subject of Public Theology is popular and widespread, it lacks a definite and authoritative methodology and so the search for a methodology continues. As a contribution to the search for a methodology for this relatively new brand of theology, this paper developed a theological model based on the gardener’s vocation. It argues that the work of a gardener represents a powerful metaphor for understanding the task of the public theologian because the two vocations are strikingly analogous in nature and scope. The Gardener Approach ensures that public theological discourses are not only biblically grounded but also contextually sensitive, politically engaging, practically oriented, and accessible to the public. The paper is organized in two sections. Using a comparative approach, the first section draws parallels between the tasks of the public theologian and the gardener. With the results of this step as a framework, the second section establishes five methodological steps for doing evangelical Public Theology based on the principles of gardening. The steps are: Preparing the socio-political soil (exploration phase); planting the theological seed (planting phase); maintaining the theological crop (maintenance phase); harvesting the theological fruit (harvesting phase) and distributing the theological fruit for consumption (distribution phase). The article contributes to the field of Public Theology by creatively and practically linking theology with agriculture in a way that emphasizes the centrality of Scripture in theological discourses and makes theologizing accessible to the ordinary researcher/reader without compromising academic standards. Keywords: The Gardener Approach, Public Theology, Socio-political soil, Systematic Theology, Practical Theology, Theological seed