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In this paper we are going to address one of the major issues that has been deemed of special interest for married people to reckon with in this day and age. And this is sex avoidance on the part of one of the spouses. It goes without saying that such an issue might not be perceived as posing difficulties for elderly couples. But when it is present among young and middle-aged marital partners it may have multiple ramifications and consequences, the ethical challenges of which need to be addressed. And this exactly the purpose of this paper, in which we first describe the various reasons and challenges of sex avoidance and then tentative solutions will be suggested.

In this paper we are going to address one of the major issues that has been deemed of special interest for married people to reckon with in this day and age. And this is sex avoidance on the part of one of the spouses. It goes without saying that such an issue might not be perceived as posing difficulties for elderly couples. But when it is present among young and middle-aged marital partners it may have multiple ramifications and consequences, the ethical challenges of which need to be addressed. And this exactly the purpose of this paper, in which we first describe the various reasons and challenges of sex avoidance and then tentative solutions will be suggested.

The aim of the paper is to address ethical issues in marriage that stem from differing parenting styles the spouses practice while bringing up their children. The paper has reached the conclusion that two aspects need highlighting. First, having considered both the holistic and non-holistic parenting styles, it can be concluded that different approaches to parenting by married partners may impact upon not only the life of their children, but also their own marriage relationship. With regard to the latter, one particular finding of our research sticks out. And that is the fact that disagreements about parenting and child discipline continue to be one of the most common sources of marital discord and reasons for couples to seek marital/family counseling. Second, what also needed highlighting was the tentative solution this paper suggests. That is, the reciprocal and mutual alignment, on the part of the married partners, of their own spousal mode of parenting with the practices and strategies of an authoritative parenting style, which is the embodiment of the principle of holistic parenting.

The aim of the paper is to address ethical issues in marriage that stem from differing parenting styles the spouses practice while bringing up their children. The paper has reached the conclusion that two aspects need highlighting. First, having considered both the holistic and non-holistic parenting styles, it can be concluded that different approaches to parenting by married partners may impact upon not only the life of their children, but also their own marriage relationship. With regard to the latter, one particular finding of our research sticks out. And that is the fact that disagreements about parenting and child discipline continue to be one of the most common sources of marital discord and reasons for couples to seek marital/family counseling. Second, what also needed highlighting was the tentative solution this paper suggests. That is, the reciprocal and mutual alignment, on the part of the married partners, of their own spousal mode of parenting with the practices and strategies of an authoritative parenting style, which is the embodiment of the principle of holistic parenting.

What is argued in this paper is that the Synoptic Gospels present a theology of the seventh-day Sabbath in which its crucial importance is seen to have resided in its uninterrupted spatio-temporal and historical validity and availability. Thus, the Sabbath features as the temporal context for Christ’s specifically messianic ministry, sayings, and religious practice. As such, it has not been spiritualized in the Gospels of Matthew, Mark, and Luke. Rather, the Synoptic writers are intent on convincing the reader with regard to a quite novel fact, namely, that Jesus’ Sabbath theology and practice shed light on how God’s Creation world order is going to be literally reestablished through his messianic ministry. Stated differently, in Matthew’s, Mark’s, and Luke’s Gospel, the seventh-day Sabbath constitutes a typological pointer whereby the final eschatological restoration of God’s kingdom and rule are to be understood in the light of the fact that such restoration is already taking place, spatially and temporally, in our present fallen world, while also climaxing towards the spatio-temporally perceptible future event of the reconstitution of the new heaven and the new earth, at the second coming of Christ.

What is argued in this paper is that the Synoptic Gospels present a theology of the seventh-day Sabbath in which its crucial importance is seen to have resided in its uninterrupted spatio-temporal and historical validity and availability. Thus, the Sabbath features as the temporal context for Christ’s specifically messianic ministry, sayings, and religious practice. As such, it has not been spiritualized in the Gospels of Matthew, Mark, and Luke. Rather, the Synoptic writers are intent on convincing the reader with regard to a quite novel fact, namely, that Jesus’ Sabbath theology and practice shed light on how God’s Creation world order is going to be literally reestablished through his messianic ministry. Stated differently, in Matthew’s, Mark’s, and Luke’s Gospel, the seventh-day Sabbath constitutes a typological pointer whereby the final eschatological restoration of God’s kingdom and rule are to be understood in the light of the fact that such restoration is already taking place, spatially and temporally, in our present fallen world, while also climaxing towards the spatio-temporally perceptible future event of the reconstitution of the new heaven and the new earth, at the second coming of Christ.

This is the last article of the series on Ellen G. White’s Christology in its relation to soteriology and eschatology. It comes to argue, based on data from her books and from the Scriptures, that she has established a biblically sound view of the relationship between Christ’s incarnate nature, the doctrine of salvation and eschatology, especially the second coming of Christ, for Seventh-day Adventists to consider. We have also argued for an hermeneutically revised reading of White’s sources, applying to them the same exegetical practice as the one implemented in biblical interpretation. As a result of this hermeneutically revised reading of her literature, we have pointed out a couple of things. First, it has been shown that her Christology – in which Christ’s absolute uniqueness conveyed by the term monogenēs – guarantees our salvation in such a way that personal moral character formation has to be viewed as a process of ongoing growth, which is the definition of character perfection itself. Second, her doctrine of salvation has the potential to engender a spirituality that is marked by a deep sense of assurance of personal salvation.

This is the last article of the series on Ellen G. White’s Christology in its relation to soteriology and eschatology. It comes to argue, based on data from her books and from the Scriptures, that she has established a biblically sound view of the relationship between Christ’s incarnate nature, the doctrine of salvation and eschatology, especially the second coming of Christ, for Seventh-day Adventists to consider. We have also argued for an hermeneutically revised reading of White’s sources, applying to them the same exegetical practice as the one implemented in biblical interpretation. As a result of this hermeneutically revised reading of her literature, we have pointed out a couple of things. First, it has been shown that her Christology – in which Christ’s absolute uniqueness conveyed by the term monogenēs – guarantees our salvation in such a way that personal moral character formation has to be viewed as a process of ongoing growth, which is the definition of character perfection itself. Second, her doctrine of salvation has the potential to engender a spirituality that is marked by a deep sense of assurance of personal salvation.

The current article has investigated the impact of M. L. Andreasen’s thought with regard to the atonement, the delay of the parousia, the human nature of Christ on a number of influential theological successors of the aforementioned. These have taken Andreasen’s Christological understanding to a new level, which is a clearly perfectionist view of religion. This, in turn, has exerted a very powerful influence on the Seventh-day Adventist understanding of moral character formation in the first half of the 20th century and beyond. In this view, victory over personal character defects, as well as the sinful propensities residing in the fallen human nature of Adam’s descendants can be and has to be achieved in terms of a sinless perfection akin to Christ’s sinless moral performance. Such a moral performance has to be imitated on the part of the last generation of believers, the 144, 000, which is an indispensable condition of Christ’s second coming, according to the theology of Andreasen’s followers.

The current article has investigated the impact of M. L. Andreasen’s thought with regard to the atonement, the delay of the parousia, the human nature of Christ on a number of influential theological successors of the aforementioned. These have taken Andreasen’s Christological understanding to a new level, which is a clearly perfectionist view of religion. This, in turn, has exerted a very powerful influence on the Seventh-day Adventist understanding of moral character formation in the first half of the 20th century and beyond. In this view, victory over personal character defects, as well as the sinful propensities residing in the fallen human nature of Adam’s descendants can be and has to be achieved in terms of a sinless perfection akin to Christ’s sinless moral performance. Such a moral performance has to be imitated on the part of the last generation of believers, the 144, 000, which is an indispensable condition of Christ’s second coming, according to the theology of Andreasen’s followers.

The article addresses the issue of both biblical and Ellen G. White’s Christology being interpreted by M. L. Andreasen in a certain idiosyncratic manner. This led to the emergence of ethical perfectionism in some circles of the rank and file of Seventh-day Adventists (SDA). In an attempt to explain the delay of Christ’s parousia, Andreasen has taken upon himself the task to explain the delay by elaborating on the incarnate/human nature of Christ’s being identical, in terms of sinful propensities, to our fallen human nature. Identity then has been taken as the major presupposition for an understanding of the doctrine of atonement in which Christ had first to gain victory over his own fallen human nature, thus to be able to atone for fallen humanity. Issuing from such an understanding of Christology and soteriology there was the idea of the last generation believer’s need and potency to replicate Christ’s absolute victory over fallenness, thus attaining perfect sinlessness, which is the essence of moral perfectionism.

The article addresses the issue of both biblical and Ellen G. White’s Christology being interpreted by M. L. Andreasen in a certain idiosyncratic manner. This led to the emergence of ethical perfectionism in some circles of the rank and file of Seventh-day Adventists (SDA). In an attempt to explain the delay of Christ’s parousia, Andreasen has taken upon himself the task to explain the delay by elaborating on the incarnate/human nature of Christ’s being identical, in terms of sinful propensities, to our fallen human nature. Identity then has been taken as the major presupposition for an understanding of the doctrine of atonement in which Christ had first to gain victory over his own fallen human nature, thus to be able to atone for fallen humanity. Issuing from such an understanding of Christology and soteriology there was the idea of the last generation believer’s need and potency to replicate Christ’s absolute victory over fallenness, thus attaining perfect sinlessness, which is the essence of moral perfectionism.

The controversial aspects that have long been debated in both specialist and lay circles of Seventh-day Adventism with regard to Ellen G. White’s Christology are the main issue in this article. We argue that White’s Christology presents the incarnate Christ’s human nature as being, paradoxically, both affected and unaffected by Adam’s Fall. It was affected by the Fall given the fact that Christ inherited, by his human birth, the innocent physical, volitional and psychological effects of Adam’s sin. White called these effects of Adam’s sin infirmities and weaknesses, which she took to be innocent, such as: hunger, thirst, tiredness, sadness, vulnerability to temptations and death. And, at the same time, White contended that the human nature of Jesus of Nazareth was absolutely sinless, both ontologically and ethically. Such a paradox, White justified by the biblical term monogenēs, “one of a kind,” meaning that Christ’s human nature was and still is an absolutely unique phenomenon in all of God’s creation. Christ had to be unique, in her view, because of his being God’s solution to the universal problem of sin and the Fall.

The controversial aspects that have long been debated in both specialist and lay circles of Seventh-day Adventism with regard to Ellen G. White’s Christology are the main issue in this article. We argue that White’s Christology presents the incarnate Christ’s human nature as being, paradoxically, both affected and unaffected by Adam’s Fall. It was affected by the Fall given the fact that Christ inherited, by his human birth, the innocent physical, volitional and psychological effects of Adam’s sin. White called these effects of Adam’s sin infirmities and weaknesses, which she took to be innocent, such as: hunger, thirst, tiredness, sadness, vulnerability to temptations and death. And, at the same time, White contended that the human nature of Jesus of Nazareth was absolutely sinless, both ontologically and ethically. Such a paradox, White justified by the biblical term monogenēs, “one of a kind,” meaning that Christ’s human nature was and still is an absolutely unique phenomenon in all of God’s creation. Christ had to be unique, in her view, because of his being God’s solution to the universal problem of sin and the Fall.

Christology and anthropology go hand in hand when it comes to the investigation of the biblical and confessional understandings of the relationship between the incarnate Christ’s human nature and the human nature of man. In a special manner, this is true with regard to Seventh-day Adventists’ enquiry into the much-debated issue of how the Scripture and Ellen White view Jesus’ human nature vis-à-vis Adam’s Paradisiacal sin and its ramifications in postlapsarian human life. This article addresses the afore-defined problem of Christ’s human nature, sin and human life in need of salvation from sin. So, the ontology of sin, of human nature, of Christ’s humanity and their implications for the salvation of the human race are in the focus of the present article, as part of the series of articles to be published in the current theological journal.

Christology and anthropology go hand in hand when it comes to the investigation of the biblical and confessional understandings of the relationship between the incarnate Christ’s human nature and the human nature of man. In a special manner, this is true with regard to Seventh-day Adventists’ enquiry into the much-debated issue of how the Scripture and Ellen White view Jesus’ human nature vis-à-vis Adam’s Paradisiacal sin and its ramifications in postlapsarian human life. This article addresses the afore-defined problem of Christ’s human nature, sin and human life in need of salvation from sin. So, the ontology of sin, of human nature, of Christ’s humanity and their implications for the salvation of the human race are in the focus of the present article, as part of the series of articles to be published in the current theological journal.

Christology and anthropology go hand in hand when it comes to the investigation of the biblical and confessional understandings of the relationship between the incarnate Christ’s human nature and the human nature of man. In a special manner, this is true with regard to Seventh-day Adventists’ enquiry into the much-debated issue of how the Scripture and Ellen White view Jesus’ human nature vis-à-vis Adam’s Paradisiacal sin and its ramifications in postlapsarian human life. This article addresses the afore-defined problem of Christ’s human nature, sin and human life in need of salvation from sin. So, the ontology of sin, of human nature, of Christ’s humanity and their implications for the salvation of the human race are in the focus of the present article, as part of the series of articles to be published in the current theological journal.

Theological solutions may turn out to be the result of philosophical reasoning conducive to artificially constituted non-theological “problems” on the part of scholars. Such is the case with the existence of God. This article argues that the “problem” of the existence of God has not been posed by the Scriptures. God’s existence is self-evident and it is assumed, as a given, right from Gen 1:1 to the last book of the canon, the Book of Revelation. So, the existence of God proves to be a philosophical question that has been approached by both theologians and philosophers from the perspective of Human Reason, building on the presuppositions of what later came to be known as philosophical theology, known also as natural theology. This, as one might expect, has a non-scriptural view of God, which we call the Philosophical Doctrine of God, radically non-compatible with the Trinitarian understanding of the biblical Godhead.

Theological solutions may turn out to be the result of philosophical reasoning conducive to artificially constituted non-theological “problems” on the part of scholars. Such is the case with the existence of God. This article argues that the “problem” of the existence of God has not been posed by the Scriptures. God’s existence is self-evident and it is assumed, as a given, right from Gen 1:1 to the last book of the canon, the Book of Revelation. So, the existence of God proves to be a philosophical question that has been approached by both theologians and philosophers from the perspective of Human Reason, building on the presuppositions of what later came to be known as philosophical theology, known also as natural theology. This, as one might expect, has a non-scriptural view of God, which we call the Philosophical Doctrine of God, radically non-compatible with the Trinitarian understanding of the biblical Godhead.

Theological solutions may turn out to be the result of philosophical reasoning conducive to artificially constituted non-theological “problems” on the part of scholars. Such is the case with the existence of God. This article argues that the “problem” of the existence of God has not been posed by the Scriptures. God’s existence is self-evident and it is assumed, as a given, right from Gen 1:1 to the last book of the canon, the Book of Revelation. So, the existence of God proves to be a philosophical question that has been approached by both theologians and philosophers from the perspective of Human Reason, building on the presuppositions of what later came to be known as philosophical theology, known also as natural theology. This, as one might expect, has a non-scriptural view of God, which we call the Philosophical Doctrine of God, radically non-compatible with the Trinitarian understanding of the biblical Godhead.

The author has continued his research of the history of Trinitarian doctrine, the results of which are presented in this second part of the series. The historical and theological survey of the available data offered by primary sources has yielded sufficient ground to argue that the Church Fathers of the East and West, and the Ecumenical Councils, especially Nicea, had contributed, in a significant fashion, to the formation of two models of the Trinitarian understanding of God by the end of the patristic era (8th century). Their Trinitarian vocabulary, economic perspective, as well as perichoretic understanding of God have to be seen as a major stepping stone towards the crystalisation of the classical theistic doctrine of God. This is to say that Nicean and post-Nicean developments testify to an understanding of the Trinitarian relationship of the Father, the Son and the Holy Spirit that has been articulated in the language and vocabulary of the Early / Apostolic Fathers, to which new aspects have been added by the Cappadocian Fathers and Augustin. The study has evidenced that a clear chronologically viable ontological anteriority within the Godhead may be seen as being suggested by the language of “eternal generation,” “begotten-ness,” and “procession,” a language the Church Fathers have accepted as theologically appropriate and sound, and deployed it in the wording of the Creed.

The author has continued his research of the history of Trinitarian doctrine, the results of which are presented in this second part of the series. The historical and theological survey of the available data offered by primary sources has yielded sufficient ground to argue that the Church Fathers of the East and West, and the Ecumenical Councils, especially Nicea, had contributed, in a significant fashion, to the formation of two models of the Trinitarian understanding of God by the end of the patristic era (8th century). Their Trinitarian vocabulary, economic perspective, as well as perichoretic understanding of God have to be seen as a major stepping stone towards the crystalisation of the classical theistic doctrine of God. This is to say that Nicean and post-Nicean developments testify to an understanding of the Trinitarian relationship of the Father, the Son and the Holy Spirit that has been articulated in the language and vocabulary of the Early / Apostolic Fathers, to which new aspects have been added by the Cappadocian Fathers and Augustin. The study has evidenced that a clear chronologically viable ontological anteriority within the Godhead may be seen as being suggested by the language of “eternal generation,” “begotten-ness,” and “procession,” a language the Church Fathers have accepted as theologically appropriate and sound, and deployed it in the wording of the Creed.

The author has continued his research of the history of Trinitarian doctrine, the results of which are presented in this second part of the series. The historical and theological survey of the available data offered by primary sources has yielded sufficient ground to argue that the Church Fathers of the East and West, and the Ecumenical Councils, especially Nicea, had contributed, in a significant fashion, to the formation of two models of the Trinitarian understanding of God by the end of the patristic era (8th century). Their Trinitarian vocabulary, economic perspective, as well as perichoretic understanding of God have to be seen as a major stepping stone towards the crystalisation of the classical theistic doctrine of God. This is to say that Nicean and post-Nicean developments testify to an understanding of the Trinitarian relationship of the Father, the Son and the Holy Spirit that has been articulated in the language and vocabulary of the Early / Apostolic Fathers, to which new aspects have been added by the Cappadocian Fathers and Augustin. The study has evidenced that a clear chronologically viable ontological anteriority within the Godhead may be seen as being suggested by the language of “eternal generation”, “begotten-ness” and “procession”, a language the Church Fathers have accepted as theologically appropriate and sound, and deployed it in the wording of the Creed.

The exegetical and theological analysis of the available biblical data has yielded sufficient ground to argue that there is a Trinitarian plurality of Persons in the Godhead, whose immanent and eternal relationship is rooted in their ontological, not only ethical, agape love (1 John 4:8,16). Based on biblical data, one cannot postulate any chronologically viable ontological anteriority within the Godhead suggested by the language of “begotten-ness” and “procession” of the Niceean creed (325 A.D.), neither can one envisage any subordination through ontogenesis in the inner life of the Trinity. This is so because, as argued in this study, the Scripture explains the eternal relationship between the persons of the Godhead by grounding it in the ontological category of agape love. To this mystery of the ontoagapic relationship of continual fascination, delight and pleasure, experienced by the three Persons of the Godhead, points, albeit dimly, the binitarian man’s (Adam and Eve) marital relationship of love, delight and pleasure experienced before, during and after their sexual intimacy.

The exegetical and theological analysis of the available biblical data has yielded sufficient ground to argue that there is a Trinitarian plurality of Persons in the Godhead, whose immanent and eternal relationship is rooted in their ontological, not only ethical, agape love (1 John 4:8,16). Based on biblical data, one cannot postulate any chronologically viable ontological anteriority within the Godhead suggested by the language of “begotten-ness” and “procession” of the Niceean creed (325 A.D.), neither can one envisage any subordination through ontogenesis in the inner life of the Trinity. This is so because, as argued in this study, the Scripture explains the eternal relationship between the persons of the Godhead by grounding it in the ontological category of agape love. To this mystery of the ontoagapic relationship of continual fascination, delight and pleasure, experienced by the three Persons of the Godhead, points, albeit dimly, the binitarian man’s (Adam and Eve) marital relationship of love, delight and pleasure experienced before, during and after their sexual intimacy.

The exegetical and theological analysis of the available biblical data has yielded sufficient ground to argue that there is a Trinitarian plurality of Persons in the Godhead, whose immanent and eternal relationship is rooted in their ontological, not only ethical, agape love (1 John 4:8,16). Based on biblical data, one cannot postulate any chronologically viable ontological anteriority within the Godhead suggested by the language of “begotten-ness” and “procession” of the Niceean creed (325 A.D.), neither can one envisage any subordination through ontogenesis in the inner life of the Trinity. This is so because, as argued in this study, the Scripture explains the eternal relationship between the persons of the Godhead by grounding it in the ontological category of agape love. To this mystery of the ontoagapic relationship of continual fascination, delight and pleasure, experienced by the three Persons of the Godhead, points, albeit dimly, the binitarian man’s (Adam and Eve) marital relationship of love, delight and pleasure experienced before, during and after their sexual intimacy.

The study aims to give a definition of both the concept of “theology”, in general, and that of “Systematic Theology”, in particular. Such definitions have been reached by applying a descriptive analysis of the respective concepts within the framework of their etymology, scope and also from the perspective of how theological knowledge is achieved when one relies on the epistemological paradigm offered by the Gospel of John 17:3.

The study aims to give a definition of both the concept of “theology”, in general, and that of “Systematic Theology”, in particular. Such definitions have been reached by applying a descriptive analysis of the respective concepts within the framework of their etymology, scope and also from the perspective of how theological knowledge is achieved when one relies on the epistemological paradigm offered by the Gospel of John 17:3.

The study aims to give a definition of both the concept of “theology”, in general, and that of “Systematic Theology”, in particular. Such definitions have been reached by applying a descriptive analysis of the respective concepts within the framework of their etymology, scope and also from the perspective of how theological knowledge is achieved when one relies on the epistemological paradigm offered by the Gospel of John 17:3.

The current paper deals with the intellectual history and the history of Christian practice with regard to military service and Just War. The justification for this study from an historical point of view has become obvious on account of the fact that it has disproved – based on historically solid evidence – the validity of the assumption that contemporary Christians, in general, have taken for granted the allegation that the Christian Church, throughout its history right up to the present, has approved of the participation by believers in governmentally sanctioned violence.

The current paper deals with the intellectual history and the history of Christian practice with regard to military service and Just War. The justification for this study from an historical point of view has become obvious on account of the fact that it has disproved – based on historically solid evidence – the validity of the assumption that contemporary Christians, in general, have taken for granted the allegation that the Christian Church, throughout its history right up to the present, has approved of the participation by believers in governmentally sanctioned violence.

This is the last of three papers dealing with the Trinitarian understanding of the spirituality of human marital sexuality. The author hopes that this very last of the three studies has also been successful in convincing the reader that the Song of Songs features a God who created the binitarian man, represented by the male and female characters of this divinely inspired Hebrew lyric poem, to be true to each other and also to God who kindled in them the sexual flame of erotic love (Songs 2:7; 3:5), the equilibrium of which is secured within their marriage by the agapē love of Yahweh (Songs 8:4-7). The poem presents their courtship, conjugal romantic excitement and sexual intimacy as pointing to the OT reality of relentless, non-sexual pleasure and delight (Prov. 8:30) that the Father, the Son and the Holy Spirit experience in their inner relationship of reciprocal love, intrinsic to their Trinitarian life.

This is the last of three papers dealing with the Trinitarian understanding of the spirituality of human marital sexuality. The author hopes that this very last of the three studies has also been successful in convincing the reader that the Song of Songs features a God who created the binitarian man, represented by the male and female characters of this divinely inspired Hebrew lyric poem, to be true to each other and also to God who kindled in them the sexual flame of erotic love (Songs 2:7; 3:5), the equilibrium of which is secured within their marriage by the agapē love of Yahweh (Songs 8:4-7). The poem presents their courtship, conjugal romantic excitement and sexual intimacy as pointing to the OT reality of relentless, non-sexual pleasure and delight (Prov. 8:30) that the Father, the Son and the Holy Spirit experience in their inner relationship of reciprocal love, intrinsic to their Trinitarian life.