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Comparative Theology (Within Historical Orthodoxy)

This is an experimental page with links to books comparing different Christian Traditions

Eastern Orthodoxy and Evangelicalism

Nassif, Bradley; Stamoolis,  James J. Three Views on Eastern Orthodoxy and Evangelicalism (2004) ( Read on-line )  The authors are asking the question "Is Eastern Orthodoxy compatible with Evangelicalism?" There are three general answers: yes, no,and maybe. The book shows how Michael Horton, Vladimir Berzonsky, George Hancock-Stefan, Edward Rommen,  Bradley Nassif and James Stamoolis answer those questions and show how the two traditions compare to each other.

Comparison between Eastern Orthodoxy, Roman Catholicism and Protestantism

http://christianityinview.com/comparison.html - A fare try to compare the three traditions on 19 different subjects

Pelikan, Jaroslav. Divine rhetoric: the Sermon on the mount as message and a model in Augustine, Chrysostom and Luther (Read on-line)


Last Updated (Saturday, 26 February 2011 22:10)

 
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Modern Theology
  • What is the Doctrine of the Trinity For? Practicality and Projection in Robert Jenson's Theology
    This articles engages the theology of Robert Jenson with three questions in mind: What is the doctrine of the Trinity for? Is it a practical doctrine? If so, how, and with what implications? It seeks, on the one hand, to identify whether Jenson's trinitarian theology ought to count as a “social” doctrine of the Trinity, and to what extent he puts it to work for human socio-practical purposes. On the other hand, in light of Jenson's career-long worries about Feuerbach and projection onto a God behind or above the triune God revealed in the economy, the article interrogates his thought with a view to recent critiques of social trinitarianism. The irony is that, in constructing his account of the Trinity as both wholly determined in and by the economy and maximally relevant for practical human needs and interests, precisely in order to avoid the errors of Feuerbachian “religion,” Jenson ends up engaging in a full-scale project of projection. Observation of the human is retrojected into the immanent life of the Trinity as the prior condition of the possibility for the human; upon this “discovery,” this or that feature of God's being is proposed as a resolution to a human problem, bearing ostensibly profound socio-practical import. The article is intended, first, as a contribution to the work, only now beginning, of critically receiving Jenson's theology; and, second, as an extension of general critiques of practical uses of trinitarian doctrine, such as Karen Kilby's or Kathryn Tanner's, by way of close engagement with a specific theologian.
  • On the Persistence of the Genealogical in Contemporary Theology
    There is a persistence of genealogical discourse in a certain strand of contemporary theology. Opting for the genealogical shapes the theological task of remembrance and engagement with the historical tradition in important, but also problematic, ways. In this article I discuss how genealogical discourse was appropriated by theology, and then uncover its implicit assumptions and tendencies. Analysing some encounters between theological genealogies and various Hegelian thinkers, I draw a contrast between Nietzschean genealogy and Hegelian ‘phenomenology’. This comparison brings to light some fundamental ways in which the genealogical might distort theological writing and practice.
  • Knowing God Beyond Imagining: A Critical Appraisal of the Relation between Systematic Theology and Concrete Reality in John Milbank's Thought
    John Milbank's work repeatedly invites two fundamental criticisms: he supposedly prioritises abstract thought over concrete reality, and he claims for himself a God's eye perspective on reality that is forgetful of any epistemological limits concerning a truthful human vision of the whole. Contrary to the first criticism, this article appreciates the way in which Milbank follows twentieth-century Ressourcement theologies in relating concrete reality and abstract systematic thought. The second criticism does not disqualify Milbank's ontology, but encourages a more consequent application of this ontology in his assessment of concrete reality. As a corrective, Edward Schillebeeckx's contribution to Ressourcement theologies is revisited, as his work bears the promise of attaining an ever more limitless vision of God, via the path of contemplating concrete reality.