Theological Model Research Articles

Spinoza’s Model of God: Pantheism or Panentheism?

The philosophical God of Spinoza is branded as a pantheistic God so often that, regarding at least Western philosophy and philosophical commentaries, Spinozism seems to be practically synonymous with pantheism. Since the times of German idealism, there have also been attempts at a panentheistic reading, which are still alive to this day. The article analyses both theological models in their core claims to adequately qualify Spinoza’s theological system while considering the established levels of philosophical-theological interpretation. By identifying systemic pantheism and essentialist panentheism in his system, it is argued that both accounts or readings of Spinoza’s theory might be correct in their own way, provided that the models behind them are correctly applied to their respective levels of thought.

Ecology of Vocation: Recasting Calling in a New Planetary Era by Kiara A. Jorgenson

Reviewed by: Ecology of Vocation: Recasting Calling in a New Planetary Era by Kiara A. Jorgenson Marit Trelstad Ecology of Vocation: Recasting Calling in a New Planetary Era. By Kiara A. Jorgenson. Lanham, Maryland: Lexington Press/Fortress Academic, 2020. 176 pp. In a time when major news channels report that we already are experiencing the results of climate change, can Christian ethics or theology offer insights or grounding to guide our response? Kiara Jorgenson's book is an excellent resource for understanding current scholarship in ecological ethics. Beyond this, she reframes a Christian understanding of vocation in order to add theological and ethical depth and urgency to our earthly calling in this era. She explains that "a dialogical approach to ecological ethics vis-à-vis the Protestant doctrine of vocation provides practical help for the North American church seeking to better fulfill its shared ecological calling" (2). This book attends to both the meta-ethical theories, helpfully coined by Jorgenson as "terrologies," and the importance of concretely contextual ethics. Challenging the short-sighted equation of vocation with work, Jorgenson seeks to retrieve and recast early Reformation ideas on vocation. For John Calvin and Martin Luther, in particular, vocation connects "… concepts of redemption, which center upon themes of kenotic relationship, reparation, and restoration. As a lynchpin doctrine, vocation, holding space between creation and redemption respectively, speaks less about doing the right thing or being the right thing and more about relating in a right or appropriate fashion" (127). In chapter one she recounts the main epistemologies and methods in current Christian environmental ethics. This chapter would be excellent reading for a course focused on ecological ethics as it provides a detailed and systematized review of many key scholars [End Page 242] and approaches. Jorgenson's second chapter works extensively with H. Richard Niebuhr's "germinal responsibilist framework" that connects ethics to epistemology and ontology (6). Chapter three dives into early Reformation history with Luther and Calvin's contextualized understandings of vocation. She retrieves two vital connections in their work on vocation: 1) the connection between individual and communal or corporate callings; 2) their linking of creation and redemption through the bridge concept of vocation or calling into the world. Chapter four continues this strand and recounts the history of Reformed and Lutheran theologians and how individualist and pietistic understandings of redemption, justification, and vocation led to the church's passivity on social and ecological issues of justice. Chapter five elucidates the work of three prominent ecological thinkers: Paul Santmire, Sallie McFague, and Wendell Berry. It outlines their methods, aims, concepts and contexts, with a focus on their insights on ecological interrelatedness, wisdom, and restraint. Chapter six offers additional insights on such matters as rest, joy, dignity, justice, and hope within particular individual and corporate/communal contexts. Deep interconnectivity, embraced so well by deep ecology, calls for a wider net of responsibility and awareness. Jorgenson's epilogue points to areas that she is committed to developing further, for example, the nature of work and how it is so easily coopted to support a capitalist system rather than the well-being of humans and the rest of creation (159). On other issues, she includes a brief two pages on eco-justice and environmental racism (52–53) and touches on this again in later chapters (for example, 150–151). Considering our times, it would have been helpful to develop these issues further even though one book cannot address every ethical context. I would have appreciated Jorgenson's further reflection on a deeply interrelational theological anthropology of human and divine relationship as well as human-creation relations. Jorgenson lifts up some theological models that reflect a one-way relation between God and humans where humans are "vessel(s) of God's work" (67) or simply recipients of Christ's gift and power (141). These could be further nuanced to align with the non-dualistic and deep interrelationality [End Page 243] lifted up across the book. The theological anthropology in process theology or Luther's "happy exchange," and works such as Elisabeth Gerle's Passionate Embrace: Luther on Love, Body and Sensual Presence (Cascade Books, 2017) may be constructive conversation partners due to their more dynamic understanding...

How Children Co-Construct a Religious Abstract Concept with Their Caregivers: Theological Models in Dialogue with Linguistic Semantics

In acquiring a meaningful and rich religious language, children need to build up semantic knowledge about religious words. Most religious concepts do not refer directly to visible entities. Instead, their meanings are often abstract and emerge from the social observation of the world. In our pilot study, we investigate the acquisition of the religious word merciful in 7–8-year-olds during dialogic reading of a biblical story. Merciful is a prototypical religious concept and therefore a fruitful subject for research on the acquisition of religious concepts. First, following the perspective of religious education, we present theological models that identify relevant semantic aspects that constitute mercy. Two of these models relate to interpersonal behavior, which is most common in contemporary understanding. In a second step, we analyze which theological models of mercy are evoked in dialogic reading between caregivers and their children and how they are expressed linguistically. In a third step, we designed a picture story test that allowed us to investigate how children apply their knowledge to novel (secular) contexts and which theological models are evident in children’s problem solving. Our results show that two different theological models of mercy prevail during dialogic reading: the model of forgiveness and the model of compassion. Although the model of forgiveness is central in our settings, the language data show that the model of compassion is also present in the caregiver’s and children’s language. During dialogic reading, the frequency of the semantic aspects of the model of forgiveness expressed between child and caregiver is significantly related. In the picture story test, children are more likely to select semantic aspects of the model of forgiveness in religious contexts than in secular contexts. Interestingly, in secular contexts, children chose semantic neighbors more often, indicating a more diffuse understanding of merciful.

Adolescent Christian Discernment

Abstract Theoretically guided, evidence-based approaches to fostering Christian discernment among adolescents are limited. The context of mid-adolescence is one in which youth struggle to solidify identity. The discernment of vocational calling, career, and choice of college are among the major life decisions associated with this phase of life. As a component in Lubbock Christian University’s (lcu) Vocati: A Youth Theology Institute, this study utilized the four tasks described in Richard Osmer’s model of practical theology to engage youth in the crafting of a missional practice. Analysis of qualitative findings suggests the use of Osmer’s model may provide a framework for youth ministry programs to guide young people in the process of Christian discernment.

Interactive approaches to anti-racist Christian praxis

In this essay I will be addressing the issue of how a participative model of Black Theology has been utilised in order to assist predominantly white students training for public, authorised ministry in Britain to better understand the challenges and ethical commitments to being anti-racist Christian disciples and allies alongside their black brothers and sisters in the ‘Body of Christ’.

From the ‘naked Spirit’ to a Nusantara contextual theology formula

Many contextual theology models have been shared, but no formula applies to all contexts, because each culture has specific and unique features. Indonesia shares a complex context and requires a proper approach for precise landing. This study aimed to formulate a contextual theology model on the Spirit suitable for Indonesians. It moves from the ‘naked Spirit’, a term provided by Vincent Donovan, originally ‘naked gospel’, highlighting the essence of the scripture or Spirit itself, to the Nusantara contextual formula. The Nusantara model is a promising formula that could contribute inputs to the tension. The local contextual model is a bright sketch that could help Indonesians to engage with pneumatology in the church traditions. This study analysed and described articles, journals and other related sources with a sensitive approach. Additionally, it proposed argumentations and provided a prospective contextual theology model for the Spirit. The findings showed that the Nusantara formula is a significant model for the Spirit to engage in an Indonesian context.Contribution: Through the examination of contextual theology model globally, and especially speaking of the ‘naked Spirit’ insight, the study provided an alternative contribution to the contextual theology model. The result showed that the Nusantara contextual theology formula offers an alternative contribution to an Indonesian context.

Divine Action and Emergence: An Alternative to Panentheism

Divine Action and Emergence: An Alternative to Panentheism

The dialectics between the unity and diversity of the church: A jigsaw puzzle metaphor

Conflict is often colouring the diversities of theology, besides church divisions, especially in the Indonesian context. In minimising the conflict, adequate knowledge is needed to understand that the diversity of theology is the essence of church unity. Apostle Paul explained the diversities in church unity using the metaphor of the body of Christ. This metaphor is inadequate to explain the differences in theological teachings as the essence of the unity of the church, especially in this postmodern era. This article offered a jigsaw puzzle metaphor to quickly understand the nature of the church’s unity in its diversity. This puzzle is a well-known game type played by many people in various age groups worldwide. By using descriptive analysis and analogy methods, it resulted in an understanding of the description of the church’s diversity through jigsaw pieces as an essential element in forming a complete and perfect image, namely the one and universal church, by arranging each jigsaw piece according to the pattern formed as the blueprint. In conclusion, theology can adopt this metaphor as a discourse in establishing church unity in the ecumenical project.Intradisciplinary and/or interdisciplinary implications: This article discusses the diversities of theological and dogmatic forms that represent every church denomination as the essence of the one and universal church. This study offers a constructive theological model to understand diversity as the essence of church unity in an ecumenical project.

Prerequisites and factors of sustainable development through the introduction of innovative technologies in education

The article is devoted to the study of modern stage of introduction of modern innovative technologies in higher education system in the segment of Christian religious education as one of the aspects of modern theory and practice of confessional pedagogy from the standpoint of educational theology based on the saint fathers' and world experience. A brief overview of the development and current state of the educational system is given by the example of the Department of Theology at the Don State Technical University. The combination of the theological model with secular components of professional education, which is carried out both by programs corresponding to the Federal state educational standards, and by confessional university educational programs, which passed the Church accreditation of the Educational Committee of the Russian Orthodox Church, is considered. The article provides a substantiated conclusion about the Christian model of reproduction of pedagogical staff, capable of qualified work both in confessional educational institutions and in secular educational sphere, created in Donskoy State University. The analysis of effective experience in the use of innovative methods and forms of teaching has been carried out.

Drawing on the Implications of Indonesia's Founding Father's Transformative Theological Practice for the Development of Inclusive Education for Students

This study analyzes the inclusive theology adopted by the Indonesian founding fathers in promoting Pancasila as an indigenous global theology for Indonesia. During the early days of the formation of the state and nation of Indonesia, it is evident that the founding fathers embraced inclusive theology. This paper aims to analyze the inclusive theology of the Indonesian founding fathers, highlighting their role in promoting Pancasila, particularly its first pillar of Ketuhanan Yang Maha Esa (the oneness of God), as an indigenous global theology for Indonesia. Moreover, their inclusive approach serves as an exemplary model of global theology for future Indonesian Muslim generations. Using a qualitative approach, this study analyzes historical documents, such as the debates and discussions in BPUPKI and PPKI, as well as religious texts like the Quran and Hadith. The findings demonstrate that the Indonesian founding fathers practiced inclusive theology by integrating their religious identity with the national identity of Indonesia. By adopting inclusive perspectives and drawing from the rich heritage of inclusive thought in Islamic civilization, their approach to theology provides valuable insights for fostering pluralism and unity within Indonesian society.

The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities

The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Habluminallah-Habluminannas, with a similar idea in Christianity, which is also rooted in Judaism. The results showed that the idea of Habluminallah-Habluminannas is a unifying difference from the three Abrahamic religious concepts without eliminating the religiosity of each religion. This study concludes that Habluminallah-Habluminannas is the shade of the three Samawi religions to strengthen harmony and brotherhood. Keywords: habluminallah-habluminannas, comparative theology, inter-religious dialogue, postmodern

한국적 선교신학의 가능성 모색: 서구중심주의 극복을 위한 선교신학적 담론

Christianity entered Korea in the late 19th century and contributed to the foundation of a modern country. However, the influx of Western Christianity internalized West-centralism under the influence of Western modernization, disregarding Korea’s indigenous traditions and culture, and hindering independent modernization. Similarly, in missiology, rather than establishing Korean missiology, Western-centered missiology dominated the academic world. Therefore, in this study, four discourses were dealt to overcome West-centralism. The four types of discourses were divided; assimilative, reverse, syncretic, and deconstructive. Mission theological models were explored as well. In addition, the possibility of Korean missiology was examined by analyzing the papers of Korean theologians published in Mission Theology.

Martin Luther, Sergei Nikolaevich Bulgakov and Pavel Alexandrovich Florensky: an unexpected convergence regarding the concept of the “new theology”

Luther, on the one hand, and Bulgakov and Florensky on the other, are theologians who at first glance show numerous differences. They belong to different historical periods and different geographical and linguistic areas, to different Christian denominations and to different schools of theology. From another point of view, however, these three figures show a series of convergences regarding one of the main aims of their intellectual activity: the elaboration of a “new theology” capable of generating a better understanding and transmission of the living and life-giving truth of Christian revelation. Adopting an epistemological perspective as the basis of an analysis of their theologies, the present article seeks to highlight an unexpected agreement between the epistemological choices that the three theologians make on their way to the creation of a new theological model. The study invites the reader to consider that, as in the case of the two Russian theologians, one of the problems for the interpretation and reception of Luther’s theology lies in his epistemological particularity. This fact is relevant to the Catholic-Lutheran dialogue.

The Loss of a Clan: Abandoning Ethos of the East African Revival by the Contemporary Kenyan Christian

This study investigated two practises of the East African Revival (EAR) movement; the public testimony of one’s salvation and the public confession of all known sins. The study further sought to know the attitude of the contemporary Christian on the same. The study was qualitative in strategy with a phenomenological design. Criterion based purposive sampling was used to select the participants. The tools for gathering data were In-depth interviews, Focus Group Discussions, and Document Review. Thematic Coding Analysis was used to analyse the data. The EDNA model for practical theology was applied as the theological framework. Findings show that the EAR members held the public testimony and public confession of sin as foundational to their doctrine and practice. The two practices helped them to create a unique identity and cohesiveness, after separating from their familial clans at conversion, hence forming a new spiritual clan of their own. The contemporary Christian on the other hand finds these two tenets of the EAR,
 intrusive and unacceptable. With no alternative ways of building cohesiveness and a unique identity, the younger believers are left without a clan hence becoming spiritual orphans. Traditional Anglicanism, with its focus on sacraments and liturgy, and African Traditional Religions are among the formations fighting to adopt these spiritual orphans. The study recommends that the church and society revisit these practices and apply them appropriately in the fight against corruption and tribalism, among other ills in Kenyan society.

Computational Theology

This paper analyses an amazingly close analogy between models of generalised trinitarin logics on the one hand side and class hierarchies in the field of object-oriented programming on the other, thus linking philosophy of religion and computer science. In order to bring out this analogy as clear and precise as possible, we utilise a metaobject protocol for the actual implementation of the theological models. These formal implementations lead to the insight that the analogy can be pushed even further, and we lay bare and analyse the close relation between the theological notion of subordination of divine persons and precedence in structures of multiple inheritance. The implementation of theoretical godheads finally leads to new metaobject programming techniques, thus underlining the cross-fertilisation between theology and computer science.

Holism of Religious Beliefs as a Facet of Intercultural Theology and a Challenge for Interreligious Dialogue

Religious beliefs are intertwined with religion or religious tradition. This article argues for a holistic understanding of religious beliefs and suggests that the formation and maintenance of religious beliefs are holistically sensitive to the background information, which includes the culture’s meaning–value system. Beliefs embed appreciation of this background without the believer being explicitly conscious of how it has shaped them. This presents a problem for interreligious dialogue. In an interreligious dialogue, actors rarely recognise that one or more actors have no direct and unmediated access to this background. Any model of intercultural theology must thus understand religious belief holistically if it purports to facilitate interreligious dialogue. Holism is a vital epistemic and pragmatic facet of intercultural theology. Intercultural theology can use several strategies that could circumvent this problem—for example, analogies, metaphors, narratives, and even jokes. These are important for two reasons: First, they allow us to recognise that someone lacks an understanding of a cultural background; second, they effectively convey relevant aspects of a cultural background. The article concludes by outlining the significance of epistemic humility for interreligious and intercultural understanding.

Theological Valorization of the Other from an Orthodox Christian Perspective: Dorin Oancea’s Model of Theology of Religions in Relation to Social and Theological Developments of Modernity

This paper analyzes the model of theology of religions elaborated by the Romanian Orthodox theologian Dorin Oancea and highlights the possibilities for openness towards other religious realms and for real theological validation of non-Christian religions. It focuses both on the modern premises of this model and on the ways in which the author ensures its continuity inside the Tradition and its acceptance within the Orthodox-Christian world. Dorin Oancea’s construct, a unique system of pluralistic inclusivism, elaborated by an Orthodox theologian who wants to remain aligned with the Eastern Orthodox patristic and traditional theological thinking while still addressing current topics by means of contemporary instruments and present-day language, is a valuable example of religious change that takes place within Orthodoxy, which is regarded as a traditional branch of Christianity. This paper identifies forms of theological newness in Dorin Oancea’s manner of addressing the challenges of present times in relation to the dynamics of the field of theology of religions and of Orthodox theology.

Public Theology Facing Digital Spaces Public Theology, Digital Theology and Changing Spaces for Theological Reasoning

Abstract Digital technologies are increasingly transforming communication, culture, and the public sphere. These developments lead to new hybrid spaces and publics, propelling a cultural change that affects not only our understanding of public but also the way we think and act as public theologians. This article examines the implications of this change for a public theology in and for digital spaces in relation to current debates about digital theology. Outlining different governances of digital public spaces, it reflects on the hermeneutical and epistemological implications for theological thinking of and in public spaces. Taking up the debates of digital theology, it highlights the challenges of changing theological models and concepts in the search for theologies of the digital.

The Youth Ministry Wars and the Formation of Youthworks College

AbstractAnglican Youthworks College was established in 2000, as the first college in Australia with a specialist focus on youth and children’s ministry. In this article I will discuss the factors that led to the formation of the college in Sydney and the character of the theological training that it offered. I will examine how the college was established in the context of politics in the Diocese of Sydney and debates over the best way to do youth ministry (the “youth ministry wars”). Those involved in youth ministry were concerned about poor retention of young people in the church and as a result turned against what was called attractional ministry for (what was seen as) a more biblical and theological model. I will argue that the college used a distinctive method of youth ministry education which prioritised: the Bible, critical reflection on ministry and life, and the concept of temporary community for student formation. It reflected a concern to professionalise and think critically about spiritual formation amongst children as well as youth. I will finish with some observations that maybe helpful for youth and children’s ministry today.

Holistic ministry approach to migration: Towards a practical theological and integrated ecclesiological model

The design of church migrant ministries remains suppressed by the limitation of churches that include limited resources and ability to conceptualise ministerial designs. The situation is compounded by compassion global fatigue. Thus, as a holistic ministry, approach, the application and practice of a migrant ministry remain a conceptual challenge despite the Christian position that integrating word and deed is the most appropriate Christian ministry approach. To contribute towards conceptualising the design of a holistic ministry by using migrant practical ministry, this article proposes a public, practical theology and operative ecclesiological model. The proposed model or approach is called a public operative ecclesiological model (POEM), which entails churches understanding their public practical theological position and responsive role within their communities and social settings.Contribution: The model advocates and leverages church resources to respond to people’s needs by ensuring that a church practically contributes to public issues such as migration.