The book is organized thematically, linking historic and contemporary discussions of Christology in theology and philosophy by engaging the thinking of these theologians in a collegial way, using their work as means of promoting constructive systematic theology today. Oliver Crisp presents an important contribution to broadening our understanding of Reformed theology by showing how important theologians have taken views often at odds with 'textbook' accounts of the tradition.
- Revisioning Christology: Theology in the Reformed Tradition.
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Written in an accessible style, this book will appeal to a wide range of readers, including upper-level undergraduates, graduate students and scholars of Christian theology, philosophy and religious studies. Oliver D. He was Reader in Theology at the University of Bristol. He is the author of over forty essays and articles in symposia and professional journals on systematic and philosophical theology.
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Oliver D. Crisp - WikiVisually
USD Sign in to Purchase Instantly. Explore Now. Buy As Gift. Overview Constructive contemporary theology requires serious engagement with the theologians of the past. About the Author Oliver D. Show More. Average Review. Write a Review. Related Searches. This is an edition and translation of a traditional healer's notebook from Crete.
It belongs It belongs to the genre of iatrosophia: practical manuals of collected healing wisdom with admixtures of agricultural and household lore and elements of religious, astrological and magical View Product.
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Engaging Deconstructive Theology presents an evangelical approach for theological conversation with postmodern thinkers. For a volume of a broadly evangelical frame, there is an important ecumenical engagement with Roman Catholic theology. While all of the papers are quality pieces, several deserve special mention.
Henri Blocher writes with typical rigor, using a vast array of sources, and sketches a solution to the problem of permanence and relativity as grounded in the triune God. Michael Allen writes a masterful treatment of dogmatics in its role of sanctification.
This is to say nothing of the other essays by Kevin Vanhoozer, Sameer Yadav, Gavin Ortlund, James Arcadi, Darren Sumner, and Brandon Ellis and Josh Malone, all of whom would need more space than exists here to cover the extensive and diverse ground that they do. Longer mention should be made of three particular essays. Swain is adept in his citation of Thomas Aquinas and Reformed Orthodox dogmatics, as well as modern theology. In his discussion of the provisional nature of the theological task and contemplation in the presence of God, Swain arguably could have buttressed his arguments by reference to Wolfhart Pannenberg, who argues for the doxological character of theology and the provisional and eschatological nature of truth.
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Tilling writes on the dogmatic endeavor from the perspective of a biblical scholar, and this approach proves fruitful in his essay. The problem, as Tilling sees it, is that Sonderegger uses an abstracted metaphysical concept of oneness that is removed from God as revealed i. To elevate oneness above trinity is to abstract from its proper context and balance oneness defined by threeness and vice versa , a concept that governs the doctrine of God and dogmatics as a whole.
This last point can be debated as being either good or bad, but the lack of engagement on that point is at least disappointing. The key idea of the essay is that scripture is a place where humanity meets God, a place where the divine presence is mediated to humanity through a created form, like the burning bush Is not, however, the content of scripture the very reality of God, attested to by the record of divine action and revelation in the medium of created reality?
Is not the content of the gospel the concrete proclamation of the crucified and resurrected Lord, and its authority derived from that content, which is the reality of God? Paul himself founds his authority not on himself but on the unity of the one who called him and the reality of the content of the message in I Corinthians The content is crucial and indispensable, and it is that God of that reality who calls Paul an apostle. This issue remains my primary concern with this procedure of dogmatics and its viability in postmodernity.
This concern, indeed, is my main one with the mode of dogmatics presented here.
Oliver Crisp: “Jonathan Edwards on Preaching” (Edwards and the Church Lecture Series)
Inevitably there are a variety of ways to conceive of doing dogmatic theology. Yet the lack of attentiveness to the issue of truth and its force and importance for dogmatics concerns me, as does the broader influence of such a method. In view of the postmodern context, will a retreat from such questions of truth or the absence of such questions in the theological task prove appropriate for the context or not?
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