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This article explores the challenges of making moral decisions in difficult situations and argues that moral theology should not only present the truth of moral law but also empower individuals to live it. It discusses Pope John Paul II's encyclical Veritatis Splendor and highlights three key insights for a pastoral approach to difficult situations: understanding the purpose of living a moral life, recognizing the missing human good in difficult circumstances, and receiving sacramental grace. The article emphasizes the importance of emotional intimacy and sexual complementarity in marriage, as well as the role of pastoral sensitivity in addressing human needs. It also emphasizes the power of sacramental grace and prayer in living out Christian love and acknowledges the difficulties of adhering to moral teachings in the modern world. The text concludes by emphasizing the significance of faith in Christ as the foundation for Christian morality and the need for a savior and sacramental grace in navigating life's challenges. [Extracted from the article]

The article focuses on exploring the paradoxical nature of evil and grace in Christian tradition, particularly through the lens of Ignatian spirituality and the cross. It discusses the dynamic role of the cross in different phases of the Ignatian Exercises, emphasizing the transformative power of grace amidst suffering and the need for a nuanced understanding of theology's limitations in comprehending divine mysteries.

Wheaton's principal focus is on texts in the final two books of the eleven-book collection of Fortunatus' I Carmina i , probably published posthumously. It is to Wheaton's credit that he has provided such an interesting exposition of Fortunatus' theological writings as well as opening up many fruitful lines for further enquiry. He makes an interesting case for the degree to which Fortunatus shaped it as well, though the evidence for the reception of Fortunatus' ideas appears to be rather meagre. [Extracted from the article]

The mystery of the love of God, of the God who is Love (1 John 4:8,16), and of the interrelation between divine and human love, was a central theme in the theology of two enormous luminaries of the early Christian age, Augustine in the West and Maximus the Confessor in the East. This essay compares them with a view especially to their convergences, beginning with their common hermeneutical claim that the entire content of Scripture is tributary to Christ's double love commandment (Mt 22:37-40), and their common belief that creation itself is the outreach of the inner-Trinitarian love, freely extended to the creature in the gift of existence, and supremely exhibited in the cross of Jesus Christ. Both Augustine and Maximus, moreover, respectively meditated on the affectionate and even "ecstatic" nature of the Creator's gracious love for the creature, reciprocated by the different forms of human love, supremely agapê--though unlike Augustine in his Confessions, Maximus offers no autobiographical reflection on experiencing this love firsthand. That said, there are important parallels and contrasts in how the two authors project the conversion of human desire in the mystery of deification. The essay gives detailed attention to how both writers analyse unhealthy and healthy self-love, as well as their views on the important role of self-knowledge in the maturing of godly love. It then turns to the complicated dynamics of the "ordering" of love, the love of neighbour (in the context of the love of God), and the difficulties of equal love of all and the love of enemies. The essay concludes by exploring the compatibility of Augustine and Maximus on love as the supreme "theological virtue" (1 Cor 13:13) in its interconnection with faith and hope. I reflect at last on their views of love within the nature/grace dialectic. [ABSTRACT FROM AUTHOR]

The standard theological treatments of theodicy deal in privation, measuring out the fallen creature's diminution from an ideal. The same concept belongs to an older tradition of aesthetics, which measures beauty according to ideals of formal proportion, with ugliness lying at a distance from the ideal. The grammar of "wonder" Brian Brock adopts in his theology of disability troubles both theodicies of diminution and the aesthetics of declension. The author proposes that such accounts of beauty and its declensions have regularly been problematized by the cross of Jesus Christ, requiring theology to revise its concepts. Beauty measured by form opens up questions of irregularity and deformity. The author argues that the form proper to beauty lies not within the constituent part of any particular being, but rather within the relation of the creature to God. [ABSTRACT FROM AUTHOR]

In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as philosophy approaches moderate realism, it is Christian. A philosophy of the self has nothing to do with the Christian philosophy. Many consider philosophy to be something indifferent to Christianity and to Christians; they do not want to understand that the meaning and fate of Christianity stands or falls with the philosophy that adopts it; and because apart from Thomism, the other philosophies do not agree with Christianity, without compromise on one side or the other, they say: not only in reality, but also in theory, Thomism is Christian philosophy; the others are more or less philosophical, because they are more or less Christian. The “dark cloud” of mystery that separates believers from unbelievers will help to develop a balanced and communicable level of understanding Christian philosophy, useful to both. In this first part we will focus on: the presence of St. Paul in Athens; the cautious attitude of Christians towards gnosis; the role of Saint Irenaeus and Tertullian. [ABSTRACT FROM AUTHOR]

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An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ's death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God's self-giving through the love shown by the crucified Christ. God speaks God's love not only through words, that is, in the teachings of Jesus Christ, but also through Christ's loving gesture on the cross. The cross of Christ is the culmination of God's glory and through it, God's glory is shown in the beauty of divine love. [ABSTRACT FROM AUTHOR]

In this article I explore the uneasy relationship between Paul’s word of the cross and the work of Christian theology today. I show that Paul’s understanding of the cross challenges the way we conceive the time of Christian theology. Paul’s own biography illustrates the sense in which theological existence is an intellectual journey that is fundamentally interrupted and radically shaped by the encounter with the crucified Christ. What we learn from Paul’s word of the cross, I argue, is that the cross stands over against our theological work as crisis and judge. Paul’s witness urges us to advance in theological knowledge while never moving our gaze from the cross as the original mystery of faith. [ABSTRACT FROM AUTHOR]

The article focuses on German theologist Martin Luther's theology of the cross in the Bremen Church Order (BCO) of 1534. Topics discussed include Luther's reference to the suffering and cross of Jesus Christ; the BCO, which states that the evangelical preacher condemns human righteousness, glory and wisdom, and bears witness to Jesus Christ; and BCO's chapter "About the Cross" which states that Christians may expect "Cross and Suffering" as part of the revelation of Jesus Christ.

This journal article builds on the work of an earlier essay (Lioy 2015) to undertake a case study analysis of one representative passage in Paul's writings through the prism of his crucicentric thinking (especially in dialogue with a confessional Lutheran perspective). The major claim is that the apostle's theology of the cross (in Latin, theologia crucis) helps to clarify his apocalyptic view of reality. The corresponding goal is to validate the preceding assertion by exploring Paul's cruciform mindset in 2 Corinthians 11:16- 12:10. [ABSTRACT FROM AUTHOR]

This research article aims to show a recovery theme that highlights not only the great importance of the cross, per se, for those who are assumed to be Christian, but strengthens, expands, and updates for the modern man to the theology of the Moltmannian cross, in dialogue with philosophy. [ABSTRACT FROM AUTHOR]

Simone Weil's writings suggest that human compassion is divinely revelatory to the extent that interpersonal union and estrangement intensify identically and simultaneously. The relational space of compassionate communion is aporetic; the more attuned one becomes to an afflicted other, the more unreachable this other is seen to be. In her uniquely poetic style of writing, Weil locates perhaps the most intense experience of God directly in the center of this aporia. Compassion between two people-a sufferer and an empathizer-becomes a locus of divine manifestation as it instantiates the (im)possible distance and oneness of Creation, Incarnation, and Cross. [ABSTRACT FROM AUTHOR]

This paper investigates René Girard's contribution to the theological debate on the meaning of the cross. The first section sets the scene and formulates the problem of the cross. It does this by introducing the problems connected to the dominant interpretation of the cross, the so-called ‘Anselmian’ model, which understands the cross in terms of satisfaction and substitution. The second section explores the interpretation of the cross before Anselm. It examines the so-called Christus Victor motif. The merits and shortcomings of this motif are explored and the question is raised of whether Christus Victor can answer the problem of the cross for today's world. The final and largest section of this paper rehabilitates the Christus Victor motif with the help of Girard. In this way, the paper shows that Girard fits into contemporary theological debates and that he matters for theology because his anthropological insights contribute to solving intra-theological problems, like the problem of the cross. [ABSTRACT FROM PUBLISHER]

The article argues that the cross, as a motif, serves an overarching theme in the Gospel of Mark. It cites that the significance of the cross in the narrative serves as a central concern to the gospel's climax and that it serves as evidence of Jesus being the Son of God. A brief survey of various academics who have studied the subject is discussed, focusing on the passion predictions used within the context of the gospel. It concludes that the passion predictions used by Mark puts the cross as a theological concept consistent with an early tradition.

Although the theological and aesthetic relevance of the term holmwudu (“sea-wood”) in line 91 of The Dream of the Rood has been demonstrated, many editions and pedagogical texts still insert the emendation holtwudu (“forest-wood”). I argue against the emendation because holmwudu belongs to an ongoing characterization of the Holy Cross as a sea vessel that occurs throughout the body of the poem, not just after line 91. Moreover, I claim that The Dream of the Rood uses a modified version of the Sea Voyage type-scene in the talking cross's tale of the crucifixion. My reading of The Dream of the Rood shows the productive interplay of two poetic strategies: the literate and the oral traditional. The poem combines the Christian metaphor of navis crucis, drawn from patristic theology, and an oral-related type-scene, both of which portray the rood as the vehicle by which one may reach heaven. [ABSTRACT FROM AUTHOR]

This study of Moltmann's theology of the cross explores its significance for Pentecostal thought and practice. It is argued here that Moltmann's theologia crucis, and the pneumatological and ecclesiological implications derived from it, promises to help Pentecostals provide a muchneeded account of suffering grounded in a genuinely Pentecostal theology of the cross. [ABSTRACT FROM AUTHOR]

: This article explores our cultural context and the issues it raises for ministry and theology in our time, especially as it relates to a theology of the cross. By drawing on the work of Jean Baudrillard the article asserts that we live in a time of hyper-reality, when nihilism is ever-present under the thin crust of our entertainment and information-saturated society. In responding to this world, it is argued that a theology of the cross has too often been misappropriated to serve as justification for taking on either the style of a postmodern aesthetic, which provides people a brand in new, hip forms of ministry, or adopting a fundamentalist stance, which provides people with a foundation in a world where it seems there is nowhere stable to stand. By returning to Luther's Heidelberg disputation, it is argued that “calling a thing what it is” in thesis 21 is not a style or foundation, but the invitation to enter (and do theology and ministry) in the nihilism of despair. Therefore, ministry and theology in our time should begin in the nihilism (the nihilism of the crucified Christ). [ABSTRACT FROM AUTHOR]

: The article translates a keynote address delivered in Spanish at the November 2007 “Life and Mission” special assembly of the United Lutheran Evangelical Church in Argentina, held in Buenos Aires. Departing from Jesus' “giving it all away on the cross,” it lays a cruciform foundation for a Christian theology of abundant generosity, and offers practical implications for stewardship leaders. [ABSTRACT FROM AUTHOR]

An essay is presented on the analogy of the ignatian theology of the cross. It tackles on the questions raised by some intellectuals regarding the context of life, teaching, death and resurrection of Jesus Christ. It discusses the reasons behind why the theology of the Cross should be understood as such and why it emphasizes the inner unity of the salvific mystery of Jesus' earthly existence.

This study addresses two issues of exegesis and interpretation in the Gospel of Mark. It points to the presence of simple but elegant literary practices in the gospel, disputing the claim that the evangelist was merely the clumsy editor of prior sources. Mark's passion narrative (14:1-15:47) is an extended example of intercalation. At the centre of the story of the Roman crucifixion (15:1-47), the author locates the description of the crucifixion of Jesus (15:20b-25). Its central literary location reflects the heart of the Markan Christology: Jesus is the crucified Messiah and Son of God. [ABSTRACT FROM AUTHOR]

Hebrews is more an epistle than a sermon. The author exchanges theological expositions with practical applications. The theological corpus is essentially christological with a solid emphasis in soteriology. Primary topics are (1) the cross' sacrifice, (2) the priestly mediation, and (3) the Christ's Second Advent. All of this maintains a linguistic relation with the idea of salvation presented in Hebrews. The homiletic character of this document and its evident christological thematic transform to Hebrews in a genuine antecedent for preaching centred in Christ. [ABSTRACT FROM AUTHOR]

The author explores areas of consonance and contrast in the backgrounds and methodologies of Edward Schillebeeckx and Ivone Gebara, especially as these are illumined in their respective approaches to the symbol of the cross. While both critique the ways that this central Christian symbol has functioned to contribute to oppression, they diverge in their views of its inherent redeemability. The juxtaposition of the thought of Schillebeeckx and Gebara on this issue reveals a fundamental tension in the Church and in theological thought today, even as it expresses a potentially unifying intuition. [ABSTRACT FROM AUTHOR]

This article draws from psychoanalytic theory for the sake of theological construction—particularly Christological construction. Interdisciplinary in scope, I link Sigmund Freud's theory of narcissism with Jacques Derrida's understanding of ‘gift’ for the purpose of constructing a psychoanalytically informed theology of the cross. I point to rabbinical midrash—a source that fills in the gaps left open by the Hebrew Bible—as additional evidence in support of my claim regarding the biblical deity's narcissism. [ABSTRACT FROM AUTHOR]

Discusses the relevance of the theology of Martin Luther, founder of Lutheranism, to Asian theology and the Christian Church, particularly issues related to poverty and multi-faceted religiosity. Information on Luther's theologia crucis and the Asian minjung theology of the cross; Analysis of his theology of justification and theology of the cross; Views of Luther on God the Father.

This culturally cued literary study of Mark's trial and execution scenes (14.53-64; 15.1-39) argues that Jesus does not passively acquiesce in the injustice that is perpetrated against him, as is the usual view of commentators on these narratives. Instead, Jesus alternately engages in and resists the judicial proceedings in which he becomes embroiled. Initially, he welcomes and participates in the proceedings before the Jewish council and, subsequently, before Pilate. He disengages, however, when the prosecution dissolves into a series of false allegations established by perjured testimony. Once the verdict is rendered, Jesus actively obstructs the discharge of the sentence by refusing to carry his cross as required and balking at being paraded to Golgotha. [ABSTRACT FROM AUTHOR]

Assesses the contribution of the theology of the cross of Martin Luther to an evangelical theology of evil. Basis of the theological idea of Luther; Arguments of Luther; Understanding of Luther on the relation of God's love to human love and evil.

How can we find meaning in the suffering in our lives? What alternatives does our tradition offer to those who reject the “abuse excuse” and the “feel-good” mentality? This article contrasts the “feel-good” therapeutic model with Viktor Frankl's logotherapy and John Henry Newman's theology of the cross. [ABSTRACT FROM AUTHOR]

An introduction to the journal is presented in which the editor discusses reports published within the issue including one by Ben Pugh on the overly technical and objective evangelical interpretations of the cross, one by Robert Haskell on challenging process theology on the dependence of God in the world for his actualization and one by Christopher Fung on interpreting the ministry and death of Jesus Christ based on the consequences of the Sabbath.