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The article examines that shining of the eternal Light, the Word of God became incarnate of the Virgin Mary when she responded "here I am" to the angel's announcement. Topics include reports that the day on which the liturgy celebrates this ineffable mystery is also significant in the historical and literary vicissitudes of the great poet Dante Alighieri, prophet of hope and witness to the thirst for infinity that is in the heart of man.

One inescapable reality of our connected and globalized world is the diversity and plurality of the human situation into which the Word of God speaks. This diversity arises from the living matrix within which each individual is nurtured and is evidenced in the learning and cognitive structures used to build understanding. This article investigates ways to deal with these realities and create cognitively contextualized theological education. [ABSTRACT FROM AUTHOR]

Accad, Martin, Sacred Misinterpretation: Reaching across the Christian-Muslim Divide, Grand Rapids, Eerdmans 2019 (ISBN 978-0-8028-7414-6), xxx + 370 pp., pb $38 Harshaw, Jill, God Beyond Words: Christian Theology and the Spiritual Experiences of People with Profound Intellectual Disabilities, London, Jessica Kingsley 2016 (ISBN 978-1-78592-044-8), 210 pp., pb $50 30 Harshaw, Jill, God Beyond Words: Christian Theology and the Spiritual Experiences of People with Profound Intellectual Disabilities, London, Jessica Kingsley2016 (ISBN 978-1-78592-044-8), 210 pp., pb $50 44 Leget, Carlo, Art of Living, Art of Dying: Spiritual Care for a Good Death, London, Jessica Kingsley2017 (ISBN 978-1-78592-211-4), 224 pp., pb $15. [Extracted from the article]

For we also retain confession especially on account of absolution, which is the Word of God that the power of the keys proclaims to individuals by divine authority. Therefore it would be unconscionable to remove private absolution from the church. Moreover, those who despise private absolution know neither the forgiveness of sins nor the power of the keys. [ABSTRACT FROM AUTHOR]

The article offers the author's insights on the definition of inerrancy in the holy book the Bible. The author defines inerrancy as the propositional truth and mentions that the Bible contains no false assertions. Topics discussed by the author include the word of God in life, the Biblical doctrines, and the Scripture of the mighty acts of God.

The article discusses the first benefit of the Word of God which is sound doctrine which aims to base correction and training on the solid foundation of biblical teaching. It says that theology assumed a rule in the growth and development of the early church. It mentions that the letters of the Apostle Paul stressed the value of doctrine in every aspect of his personal life and ministry as believer and pastor.

Abstract The decisive impulse of the Zurich Reformation was not a particular theological tenet or the religious experience of one single reformer. It was the discovery of the authority of God's Word. This discovery was essentially a liberating experience. Scripture was experienced as the place for encountering the living God, who is intrinsically a gracious God, and who correspondingly makes his will known to people. Given the circumstances of early modernity, it was, however, consequent and inevitable that in the process of restructuring a Christian society and church according to God's Word the Bible became the authoritative scripture. [ABSTRACT FROM AUTHOR]

In this article, it is focused on Sadreddin Konevi's contribution to the unique meaning of the doctrine of word/ logos. There are several aspects of this issue. However, it will be discussed within the frame of the relationship between God and human being and their ways of connection according to the doctrine of word/ logos. [ABSTRACT FROM AUTHOR]

This article seeks to analyze the doctrine of calling, mainly from the perspectives of John Calvin and Richard Baxter. It starts from the presupposition that, in some aspects, the pastoral calling can be studied as analogous to the calling of the prophets in the Old Testament and the apostles in the New Testament. The main points of contact are the use of God's Word, the impulse of the Holy Spirit as the one who applies the Word, both in the past and in the present, and the dealings with the people of God as the recipients of God's Word as it is taught and proclaimed. The author looks for connections between the pastoral ministry and the fulfillment of the Great Commission, ascribing to ministers the direct responsibility of evangelizing the unconverted as an external evidence of their pastoral calling. Finally, he points to some dangers and traps in pastoral ministry in the present time. [ABSTRACT FROM AUTHOR]

Biblical scholars and theologians who wish to distance themselves from the methodological trappings of modern biblical scholarship and retrieve a theologically informed interpretation of Scripture are increasingly turning to patristic practitioners of biblical exegesis such as Augustine. Augustine shows in his exegesis of John's Prologue that there is actually not much difference between what patristic interpreters and modern interpreters do with Scripture. The dissimilarities that exist are not so much in a difference in tasks but in the execution of them. Augustine is untroubled appealing to the grammatical and rhetorical tools of his day. Yet what differentiates Augustine's use of such tools from his modern counterparts is his a priori commitment to a spiritual construal of the text's subject matter, God's Word. For Augustine, God's Word is not a static historical phenomenon but is ever present and thus able to speak to the church in and through the testimony of the apostolic witness. Augustine thus gives primacy to divine communicative acts over his interpretative undertakings. The communicative presence of God's Word informs his understanding of, and thus approach to, the historical particularities of the text. For Augustine, theories of understanding, history, or texts cannot be the starting point for a theological exegesis of the Bible because human reasoning must first be redeemed and thus directed by the communicative presence of God's Word. [ABSTRACT FROM AUTHOR]

An essay on the definitions of liturgical preaching is presented. It explores some of the characteristics of the relationship of post-Vatican II era liturgy and preaching which reveals commonalities which is centered on scripture, concerned with assembly, and Holy Spirit animated. It states that God's words are proclaimed by liturgical preaching by being focused in the biblical text. It notes that it also communicates to social ills and peace through the virtue that it is Jesus' good news.

The tradition delivered by the missionaries at the foundation of the Thessalonian church had been received as authoritative but had, at the same time, caused the new converts to grieve hopelessly over fellow believers who had died. In response to this situation Paul could not simply abrogate the founding tradition in favour of some new and more palatable 'word of the Lord'. However, he could perhaps guide the Thessalonians towards an alternative interpretation of the authority they had already embraced. This observation enables the isolation of two distinctive properties of the founding tradition: it caused the Thessalonians' grief, while also being open to Paul's alternative reinterpretation. These two features, in combination with other indicators in 1 Thessalonians, provide a means of rigorously testing Didache 16 as a potential candidate for the role of the eschatological tradition behind 1 Thessalonians. [ABSTRACT FROM AUTHOR]

After thirty years of teaching activity the author questions himself on the meaning of theological reflection. After admitting the importance of the three basic considerations -the fundamental theology as fides quaerens intellectum, the theology-wisdom as reflection (that provides an interpretive code for the discernment of being Christian in the world) and theology as praxis for a liberating transformation toward God's reign in a world of oppression and sin-, he accords a special interest to the two last mentioned in the present situation of atheism and dehumanization. [ABSTRACT FROM AUTHOR]

In view of the present intellectualistic and dualistic approach to revelation-tradition and the abstract notion of its universality and also the closed tripartition of Scripture-tradition-defined dogmas, the old realistic, mysteric and unitarian sense of paradosis or tradition is recovered with Casel, and at the same time the permanent actualization of Christ in the Church. From this vantage point the non-relativistic conceptions of Schillebeeckx and of Zubiri on the historic-concrete universality of revelation transmitted in the tradition, in particular, in the defined dogma, as actualization and identity, is exposed. Finally, it is suggested that Zubiris's aspectualism has a wider reach than Schillebeeckx's perspectivism. [ABSTRACT FROM AUTHOR]

The Holy Trinity is the ontological principle of Christian systematic theology. Its external or objective cognitive principle is the divine Word, by which, through the prophets and apostles and with the illumination of the Spirit, God's incommunicable self-knowledge is accommodated to the saints. The internal or subjective cognitive principle is the redeemed intelligence of the saints. Systematic theology is thus ectypal knowledge (derived from God's disclosure of his archetypal self-knowledge), and a subaltern or subordinate science. Its matter is twofold: God, and all things in God. Accordingly, it is best arranged as a treatment of God in himself, followed by a treatment of the outer works of God, with a theology of the divine missions as the hinge between the two. This arrangement offers a synthetic and conceptual transposition of the primary language of Scripture. [ABSTRACT FROM AUTHOR]

Sacred Scripture is the expression of the revelation of God to humankind: in this sense we can say that in the Church it is the written word of God. The first Vatican Council and the theology that came afterwards expressed this relationship between Scripture and revelation, underlining the action of God in the composition of these books. In the second Vatican Council and the theology that has emerged since then, the need for historical research has been emphasized, alongside the importance of bringing together other elements to understand Scripture as the Word of God: more concretely, its relationship to Jesus Christ, the Apostles and the Church. [ABSTRACT FROM AUTHOR]

Presents an illustrative example of an anonymous treatise with scriptural testimonies used against the Jews. Scriptural testimonies against the Jews; Affirmation about the word of God and the Holy Spirit; Religious beliefs of Jews.

Discusses the treatise of Athanasius, bishop of Alexandria, regarding the incarnation of deity in the man Jesus Christ. Teachings of other Christian sects on the nature of Christ; Reflection of sinful nature of man; Criticisms against the teaching of Gentiles and Jews on the Word of God; Theological reason for the death of Christ on the cross.

Robert Jenson's two-volume Systematic Theology is a highly creative and individual synthesis of a number of often divergent strands of contemporary theology. An ecumenical and trinitarian theology, it is also a theology of narrative, hope, and of the word. The main body of this article attempts a sympathetic paraphrase of the argument of this work section by section. In a more critical `postscript', it is argued that `word of God' language is appropriate to the bible's twofold canonical structure, and that the appropriation of the beginning, middle and end of the biblical narrative to the first, second and third persons of the trinity respectively results in an undue bias towards eschatology. [ABSTRACT FROM AUTHOR]

In his essay Portela shows how modern references to the Reformation have distorted its main thrust -- the reformers have been presented with characteristics that vary from narrow-minded men, seekers of their own interests, to socio-political revolutionaries. Also, the Reformation has lately been celebrated as an ecumenical event rather than are affirmation of cardinal doctrines buried by Roman Catholic tradition. The result has been the loss, for today's evangelical church, of the distinctiveness that prompted the Reformation. Commenting about the document "Evangelical and Catholics Together," Portela points out that the historical revisionism of the Reformation has diluted the doctrine of salvation, even in reformed circles. Recognizing that the Reformers were fallible men, and that even the 95 Theses have theological flaws, Portela states that the Reformation was essentially a spiritual movement in which the Bible and its teachings were rediscovered in purity and uniqueness. It is not precise, therefore, to say that new doctrines were formulated by that movement. Portela finds the modern church lacking, among other things, in its emphasis on the concept of sin, of justification by faith alone, of the vital authority of the Word of God, of the priesthood of the believer, and of the sovereignty of God. One of the examples given to substantiate his claims is the gradual departure from biblical inerrancy shown at mainline evangelical seminaries, such as Fuller. In his conclusion, Portela calls the church to have courage to continue proclaiming the eternal message of the God of the Reformation. [ABSTRACT FROM AUTHOR]