This article examines the use of cyber culture as a contemporary context for Trinitarian analogy within the discipline of systematic theology. Grounded in Scripture, the Nicene Creed, and classical Trinitarian doctrine, the study investigates whether and under what conditions phenomena such as algorithmic governance, digital identity, and online community may function as illustrative analogies without compromising doctrinal integrity. By employing a rule-governed dogmatic methodology, the article critically evaluates these analogies according to explicit criteria: fidelity to biblical revelation, consistency with Nicene orthodoxy, adherence to the inseparability of divine operations [opera ad extra indivisa sunt], and disciplined application of the via negationis. The analysis demonstrates that cyber-cultural analogies cannot function as ontological models or theological sources, but may serve a limited, contrastive, and pedagogical role when subordinated to the regula fidei. In doing so, the article contributes to contemporary debates on theological contextualisation by clarifying a responsible framework for engaging digital culture in Trinitarian theology. Contribution: This article advances systematic and digital theology by proposing four criteria for Trinitarian analogies, distinguishing illustrative from ontological analogies, and refining Trinitarian appropriation to prevent reductionist readings, offering a concise, methodologically responsible model for contextualising doctrine in the digital age.

From its esteemed place as the queen of the sciences in the medieval period, theology has suffered in the public eye in comparison to philosophy. While philosophy came to be more esteemed, especially in early modernity, theology was relegated to private, secondary status. In the modernist paradigm, theology was seen as too biased to be objective and fully rational. While theology and philosophy had worked hand in hand in the medieval period, in the modern period, they essentially went through a divorce. They became separated in terms of disciplines, methods, ethos, and even schools. The relationship often became hostile. The cracking of the modern framework in the last century, however, has reshaped both. New possibilities have emerged, yet not without continued strain, not unlike fractured families who continue to have ties that draw them together. Given that these two disciplines are foremost in the quest for truth and meaning, these new possibilities of an amicable relationship are what I would like to explore.

Abstract A number of systematic theologians draw from the concept of affordances from design theory and ecological theory to evaluate the way doctrines, theological forms, and method provide either creative opportunities or noxious hindrances to the flourishing of the one encountering the theology. This article introduces the concept of disability affordance to the discussion as a way to consider the dynamic possibility of the affordance for theological construction hospitable to a range of embodiments and life experience. The article concludes with examples from disability theology to illustrate how affordance and disaffordance have functioned within the discipline.

The teaching of Ekam Sat Vipra Bahudha Vadanti “Truth is one, though the wise call it by many names”offers a meaningful framework for interreligious engagement in diverse societies. Rather than treating other religions as theological systems to be judged or criticized, this study shows that they are understood as authentic and meaningful expressions of spirituality. Such an understanding resonates with John Hick’s view of a transcendent reality that is encountered and interpreted through different religious and cultural traditions. The pluralistic outlook that emerges from this reflection is not merely theoretical but grows out of lived philosophical reflection and everyday social experience. In this way, the findings contribute to and enrich Paul Knitter’s typology of interreligious relations. The religious life of the Hindu community at Pura Jagadhita Taas illustrates a distinctive and dynamic form of religious practice, marked by a high degree of fluidity. Here, religious communication is shaped less by rigid doctrinal claims and more by shared ethical values such as harmony, moral virtue, and respect for human dignity. Seen in this light, Ekam Sat functions not as an abstract theological formula, but as a lived spiritual orientation one that encourages inclusive social attitudes and strengthens cohesion within pluralistic communities.

This article examines the incarnation of Jesus Christ as an expression of Amazing Grace, focusing on John 1:14 in the context of Christmas celebrations. The main issue addressed is the tendency to reduce the meaning of Christmas to ritual, cultural, and sentimental events, thereby obscuring the theological dimension of the incarnation as God's grace that transforms life. This study uses a qualitative theological method with a biblical exegesis approach and a literature review of systematic theology and New Testament studies. The analysis is conducted through text observation, study of Greek terms, theological synthesis, and drawing practical implications. The research findings indicate that the incarnation is the most concrete revelation of God's grace, whereby the Word of God is present personally, historically, and transformatively in Jesus Christ. John 1:14 emphasizes that God's grace and truth are not only revealed doctrinally but are also lived out in relationships, the work of salvation, and the daily lives of believers. This article contributes by affirming that Christmas is not merely an annual celebration, but a rhythm of ongoing spiritual life, in which believers are called to be 'Christ's letters' that reflect the values of the incarnation in everyday faith practice

This paper argues that Catholic Education needs to be based on the foundation of Trinitarian theological anthropology. It explains where this fits within the architectonic framework of Catholic systematic theology. Trinitarian theological anthropology is the work of the theological virtues (faith, hope and love), operating upon faculties of the soul (intellect, memory and will) in pursuit of the transcendental properties of being (truth, beauty and goodness). Through the operation of these virtues a person is brought into a relationship with the Holy Trinity. A consideration of these fundamental elements of Catholic systematic theology and their place in Catholic Education is offered as a contribution to the celebrations of the Jubilee Year of 2025, with its title “Pilgrims of Hope”.

This article addresses the “where” question for understanding who God is for Christians. It explores the divine presence through the lenses of theological cosmology, Christology, and pneumatology. Limiting the investigation to (and even connecting) creation and redemption, and engaging contemporary theologians such as Adolphe Gesché, Alejandro García-Rivera, Ian McFarland, Kathryn Tanner, and Veli-Matti Kärkkäinen, it discusses God’s immanence and transcendence, culminating in spiritual panentheism. Ultimately, places where God is encountered are sacred with two characteristics of God’s glory descending as “rain,’ while worship ascends as “vapor” (upward and forward). As human, we are in this world first, a world to cultivate as cosmos (i.e., beautiful and shared world), although our destiny is elsewhere: where our world corresponds to God’s fullness. This means being at home in the cosmos, being at home in the flesh, and seeing God in all things. God is everywhere; we just need to experience divine presence by seeing all things in God. This implies lived faith in everyday life: now in the present, here and there, everywhere.

The interpretation of Rom 9:5 has long been a subject of scholarly debate, particularly concerning whether the doxology in the latter part of the verse refers to Christ or to God. This issue bears significant importance to understanding Paul’s theology of God and thus deserves renewed examination. To begin with, it is essential to consider the importance of Romans 9–11. Some scholars regard these chapters as an appendix following chapter 8, yet both their content and structure suggest that they should rather be reviewed as a crucial theological section within the letter, emphasizing key aspects of Paul’s thought. Turning to the interpretation of Rom 9:5, the primary difficulty arises from the placement of the punctuation, which determines whether the final doxology is to be read as directed toward Christ or toward God. Within both the Church fathers and modern translations, one finds evidence supporting both interpretations. In order to determine the most plausible reading, the verse must be examined from both grammatical and contextual perspectives. Consideration of the phrase τὸ κατὰ σάρκα, the antecedent of ὁ ὢν, the usage of the doxological expression εὐλογητός, and the immediate context of Rom 9:1-5 shows that it remains difficult to decide conclusively whether the doxology refers to Christ or to God. Furthermore, Paul’s broader Christology should be taken into account. While Paul acknowledges the divinity of Christ, he does not explicitly call Christ ‘God’. Therefore, although the question remains open, it seems somewhat more plausible to interpret Rom 9:5 as an independent doxology to God, rather than as a doxology to Christ.

This paper examines how the Song of Songs articulates beauty and dignity as two inseparable poles of love — beauty as the epiphany of the gift and dignity as its ethos — and how this biblical language shapes Christian reflection in dialogue with St. John Paul II. Drawing on his “theology of the body” (1979-1984) and key documents (Familiaris consortio, Mulieris dignitatem, Novo millennio ineunte), the study shows that the poetics of the Song of Songs has been translated into a comprehensive anthropology and ethics of self-giving with a view to its sacramental, personalistic, and pastoral profile. Methodologically, it integrates exegesis (literal and spiritual senses, nuptial metaphor), systematic theology (the sacramentality of marriage, the eschatological horizon), and pastoral practice (formation of conscience, accompaniment of families). It concludes by outlining four challenges for the third millennium: to form an integral anthropology of love, to renew the family as a “communion of life and love,” to rediscover the reciprocity of man and woman, and to cultivate a spirituality of communion that unites liturgy and diakonia. The paper thus offers a synthesis that not only interprets but also normatively orients: persuading by beauty and binding by dignity.

The article undertakes the experience of a general description of theological methodology, considered in two autonomous, albeit interdependent registers, in bogoslovije and theology. A terminological distinction is introduced between first-order theology (bogoslovije) and second-order theology (theology itself). For each of the types of theology, a reconstruction of the general methodology is proposed. First-order theology is provided by authentic description schemes proposed by ancient and later authors, formalized as a set of thematic questions: what? how? why? (resp. objectivity, method, purpose). On the material of Greek and Byzantine patristics, each of the points receives an indicative presentation and a brief analysis. Second-order theology is considered in accordance with the two main vectors of its work: diachronic (historical) and synchronic (systematic). Each of them receives thematic localization and disciplinary attribution, either to historical theology or to systematic (cf. philosophical, rational) theology. Between the two types of theology, ecclesial and scientific, a complimentary relationship is established that does not imply their isolation or separation.

Pastoral ministry to the poor is a biblical mandate that continues consistently from the Old Testament to the New Testament and remains relevant to the mission of the church today. However, in GBI SSS Jember there exists a significant gap between theological understanding and the practical implementation of pastoral ministry toward the poor. Conceptually, the church acknowledges God’s love and concern for the poor, yet practically this ministry has not been well-integrated theologically nor prioritized in church practice. This study aims to establish a solid theological foundation for pastoral ministry to the poor so that the church may serve holistically—addressing physical, spiritual, and social dimensions—based on love and humanitarian values. The research employs a qualitative method with a descriptive-analytic approach through structured and open interviews with church leaders and members of GBI SSS Jember to explore biblical-theological perspectives and their practical expressions in diaconal ministry. The findings reveal that the pastoral ministry to the poor in GBI SSS Jember remains sporadic and lacks integration between systematic theology and practical theology. As a result, the ministry has not yet addressed the root causes of poverty nor produced transformative impact within the congregation. The implication of this study is that the church must formulate a theologically grounded and contextually relevant model of pastoral ministry that embodies the prophetic and holistic example of Christ and the apostles, so that diaconal service moves beyond charity toward genuine spiritual and social transformation within the community of faith.

The author traces the correlation between secularization and desacralization occurring not only within the religious landscape ("temple") but also in the field of culture ("museum"). The symptoms of secularization are noted through the works of Hieronymus Bosch, Pieter Bruegel the Elder, Michelangelo, da Messina, Botticelli and others, as well as through desacralization of sacred images, development of "silhouette" and "vanitas" still-life painting genres, appearance of winter landscape picture, coldness and "moon"-like features and shadows in the visual arts of 16th — 18th centuries. Secularization trends are also noted in the development of 20th century Protestant theology where God transforms from transcendent to immanent being and can be found exclusively in the mundanity, in the "mass of people" (Dietrich Bonhoeffer). The secularization and desacralization have led to formation of rather peculiar forms of contemporary Christianity such as "prosperity theology" and even paradoxic "civil religion" (Robert Bellah). The author concludes that the symptoms of secularization, particularly, the pronounced feelings of existential discomfort experienced by contemporary humans (the feeling of "missing something"), are caused by numinous capacity for religious perception, that serves as a priori attribute of human beings (Rudolf Otto). Thus, it is too early to declare that religion has no place in the public space of contemporary society (Jurgen Habermas).

Philosophy and theology are two disciplines that share a close historical and conceptual relationship, despite employing different approaches to understanding truth and knowledge. This study aims to examine the epistemological dualism between philosophy and theology to identify a convergence point, referred to as divine philosophy. The research employs a qualitative method with a literature-based approach, focusing on a conceptual analysis of the relationship between philosophy and theology from an epistemological perspective. The findings indicate that philosophy and theology often exist in epistemological tension. From an epistemological standpoint, the study emphasizes the integration of reason and faith as two complementary sources of knowledge: reason interprets revelation and empirical experience logically. In contrast, faith provides certainty and moral orientation toward divine truth. Divine philosophy emerges as a point of convergence that bridges rational and transcendental dimensions, proving relevant for critical and reflective theological education. Moreover, philosophy and theology mutually reinforce each other in shaping Christian values: philosophy offers a rational foundation for faith, whereas theology provides spiritual guidance that directs moral and existential action. This approach enables the development of a holistic, rational, reflective, and transformative faith, while also facilitating academic dialogue between contemporary philosophical and theological traditions.

Abstract This essay is an interpretation of Martin Heidegger’s notion of the ‘step back’ ( Schritt zurück ) in his 1957 lecture, ‘The Onto‐Theo‐Logical Constitution of Metaphysics’ (OCM). I argue that Heidegger’s methodology of the ‘step back’ in OCM is a disclosure ( αλήθεια ) opposed to a concealment ( Ληθη ) of philosophical thinking that enables a three‐fold seeing: (1) seeing how the matter of Western philosophy has always been a search for the grounding of beings in a Supreme Being; (2) seeing that the criterion for interrogating the history of philosophy is entering the force of earlier thinking through what has not been thought; and (3) seeing the essential nature of metaphysics that shows what has not been thought—the conflation of ontology with theology. It is this conflation of ontology with theology that transforms the Judeo‐Christian God into the ‘god of philosophy’ before whom no one can ‘play music and dance’. Beyond Heidegger, the ‘god of philosophy’ is reflected in the theory of natural slavery in the political theology of the antebellum American south. Heidegger’s ‘step back’, then, which exposes such a false ‘god’ of oppression, opens the way for theological, political, and moral reform, and is thus a ‘step forward’.

In These Last Days: Biblical and Systematic Theology in the Service of Understanding Scripture, by Graeme Goldsworthy

The philosophy of virtues, being a phraseological part of philosophical knowledge, underwent a significant change from Antiquity to the middle Ages and early Modern period. Socrates, Aristotle, and Plato laid the foundations of the so-called cardinal (civic) virtues necessary for a good life. One of them becomes the main carrier of hardiness – courage, which is the central subject of research in this work. The further development of arethalogy, then pedagogy, psychology and other modern disciplines, and philosophical trends up to the present day repeatedly turns to the idea of hardiness, which is designed to give a person support in a changing world, in borderline existential situations, to find the strength of the spirit and strengthen the body to withstand life's troubles and adequately face death.. Earlier, Modern Periods, having inherited and combined much of ancient and medieval arethalogy, proposed a number of ideas that laid an active foundation in courage, transforming reality, including political. The research methodology is based on the principle of historicism, which made it possible to trace the development of the idea of hardiness through the philosophy of virtues from ancient and medieval philosophy to Renaissance philosophy, to determine the specifics of their perception. The analysis of the discourse made it possible to correlate the terminological component and the context of the word usage of the idea of hardiness. Using the comparative method, the concepts of courage in philosophical and theological systems are compared. An interpretation of the history of the concept of hardiness is proposed within the framework of the philosophy of virtues (arethology), which developed in the Socratic philosophical tradition as courage, one of the main cardinal virtues guided by reason; in the Christian tradition, theological virtues are added, which determine its orientation by faith and hope for divine grace and mercy. The novelty of the work lies in the study of courage as a manifestation of hardiness throughout Antiquity, the middle Ages and the Renaissance within the framework of the dichotomies of that time: body – soul / spirit, mind – passions, inner – outer, active – contemplative life, and state – private life. Depending on the philosophical system, courage manifests itself through a different combination of three basic hardiness strategies: enduring, transforming, and avoiding reality.

This study aims to formulate the model of Intergrative Theology as a new paradigm in theological reflection, seeking to bridge the tension between orthodoxy (that which is held to be true) and contextuality (that which is relevant) in contemporary theology. This effort is motivated by the polarization between overly abstract classical systematic theology and contextual theology that is often deemed too readily adaptable. Conceptually, "Intergrative Theology" is defined as a faith reflection occurring between God's grace and human reality. The study employs a qualitative-reflective approach utilizing a theological-hermeneutical framework, where the methodology is developed through a critical-hermeneutical lens involving a reciprocal dialogue among text, context, and the subject of faith. The primary novelty of this research lies in the formulation of six interconnected stages of theological reflection, ranging from Biblical Orientation to Evaluation and Renewal which establish a dynamic cycle between text and context. This model functions as a grace-centered evaluative synthesis, aiming to construct a theology that remains faithful to Biblical authority, systematic, and relevant to the realities of the modern age.

ABSTRACT When the General Synod of the Dutch Reformed Church asked King William III in 1857 to abolish colonial slavery, the Synod argued that slavery is in open conflict ‘if not with the letter of Holy Scripture, then at least with the Spirit of Christianity.’ Over the previous decades, the concept of the Spirit of Christianity had become popular as an extrabiblical principle to address ethical challenges that were not prohibited by the Bible, but still deemed immoral by Christians. In my article I trace the development and use of the concept of the Spirit of Christianity in Dutch theological debates. I show how this principle mainly gained popularity in response to colonial challenges, first and foremost regarding slavery. In this encounter, Dutch protestant theologians were forced to rethink their hermeneutics of the Bible. While advocating the abolition of slavery and the rights of the enslaved, these theologians also paradoxically legitimised colonial hierarchies by arguing that the Spirit of Christianity that guided them, still had to awake among enslaved and colonial subjects. Moreover, the discourse on the Spirit of Christianity may have contributed to the slow emancipation of the Dutch enslaved.

This article, divided into two parts, aims to delve deep into Thomas Aquinas's theory of property. As a starting point, it presents a problem for which there is no satisfactory solution in Thomistic scholarship: Aquinas considers both the community of goods and private property as natural rights. How can two antagonistic regimes of property coexist harmoniously within the same moral, legal, and even theological system? I intend to demonstrate that the common solution proposed by many scholars—claiming that the institution of private property is permitted by human positive law, despite the community of goods being a natural right—is incomplete. Aquinas addresses this issue by harmonizing the doctrines of the Church Fathers and Aristotle, which ultimately enabled the reception of the institution of private property within Christian social thought. Four hypotheses regarding the framework of the institution of private property within Aquinas's theory of natural law is investigated. In this second part, I continue with the third investigative hypothesis (whether private property belongs to the ius gentium ) and analyse the fourth and last hypothesis (whether it is an addition to the natural law made by the advent of human reason after the fall).

Christianity as a Way of Life: A Systematic Theology, by Kevin W. Hector