About the author Bach's Johannine Theology: John Passion and the Cantatas for Spring is a fertile examination of this group of fourteen surviving liturgical works.
The message of the faith being summed up in the good news of man's salvation in Christ, two factors, besides the impact of external circumstances, mainly determine the variations in theology: With attention to these two guiding principles, this article sketches the vicissitudes and the historical development in the understanding of the faith.
The burden of the inspired word of God in both Old and New Testaments is to convey the message of salvation. Being mediated by human authors, its expression implies an effort at understanding, or a theology. So a study of biblical theology investigates the meaning of the message as proposed at various stages by various authors.
The Old Testament message, in its progressive steps from patriarchal to monarchic and prophetic times, points to one fact: Therein lies the clue to Old Testament theology. In the New Testamentwhich inaugurates the messianic times with the coming of Christ, the one theme of man's salvation in Christ, incarnate Son of God, is preached in varying theological settings.
The Synoptic Gospel theology sums up the message in Christ, who by His life and passion, death, and resurrection initiates the spiritual messianic kingdom on earth and will complete it in His Second Coming at the end of time. It is mainly messianic theology, in close continuity with the Old Testament.
Pauline theology, without breaking with the Old Testament, emphasizes in the mystery now revealed man's liberation from sin through the redemption of Christ, the risen Lord, and their incorporation into Him as members of His Body—a beginning only, to be fulfilled at Christ's return. It is emphatically soteriological and Christocentric.
Johannine theology, while fully aware that Christ came to take away the sins of the world, exalts the divinity of Christ, Word Incarnate and Risen Lord; salvation means union with God in Christ, which is life eternal begun now and to be completed at the end of time.
It is more mystical than redemptive. These varying theologies implicit in Scripture, not denying but completing one another, herald the variations in the understanding of the faith see biblical theolo gy.
Theology in the Fathers. Patristic theology covers a wide range. It proceeds from simple reflection on the theology of the New Testament through greater and greater syntheses, until finally it arrives at such allembracing syntheses as, for example, that of St.
Augustineperhaps the greatest of the Fathers. The early patristic texts, of the Apostolic Fathers Didache, St. Ignatius of Antioch hardly go beyond reflection on the theology of the Gospels: Christ is the Messiah, the risen Lord and Savior; they insist that faith and life must go hand in hand.
With the apologists of the 2d century, particularly St. Here too, reflection and practical spirituality go together. It is in the school of alexandria with Clement d. Clement laid down the principle of theological speculation; Origen worked out a scholarly synthesis by his study of Scripture and speculative penetration of the mysteries through gnosis going beyond faith.
Origen was, despite deficiencies in his pioneer attempt, the great initiator of Christian theology. Both Clement and Origen were typically Greek in their emphasis on the mystical and ontological side of the Christian mystery, on man's divinization rather than on his liberation from sin.
Both united revelation and reason, Scripture and philosophy. In the golden age of the Fathers, the elaboration of theology was stimulated mainly by the need to rectify misconceptions of the faith and to oppose Trinitarian and Christological errors.
Part of the importance of the early general councils of the Church lay in their sanctioning concepts other than biblical for the clarification and expression of revealed truth. So later, in the 5th century, did St.
Cyril of Alexandria d. Without theorizing about theology and its method, they sought a correct technical expression of the faith in their meditation on the Scriptures. With all of them the stress was on the ontological side of man's salvation in Christ, on the Incarnation as the root of man's divinization more than on his Redemption from sin through Christ's passion, death, and resurrection.
Their speculation kept close to life; it meant faith and morality, theology and mysticism all in one. Alongside this speculative theology, which was approached by that of the theologian-poets of the Syrian school, such as St.
Ephrem, the contemplative d. John; yet it too kept in the line of Johannine-Greek theology. The last of the Greek Fathers, St. In a vast literary output, the apologist Tertullian d. This approach was to mark Latin theology for Tertullian was, in a way, the founder of theology in the West.John Chrysostom, who we celebrate this year (), years after his repose, is regarded as the one who developed the theology of everyday life.
This article presents positions and counsels of St. Chrysostom regarding the most important aspect of everyday life, the family. Show Summary Details Preview. Chapter Four introduces the theological character of the St.
John Passion: namely John's concern for the identity of the Messiah and its reflection in several parts of the St. John Passion: in particular, the so‐called “Jesus of Nazareth” choruses; the opening chorus “Herr, unser Herrscher” and the aria “Es ist vollbracht.”.
A.M.C. Casiday is the author of Tradition and Theology in St John Cassian. Oxford Early Christian Studies. ( avg rating, 3 ratings, 0 reviews, publis /5(3). To Satiate the Thirst of Jesus Editor’s Note: Dr. Anthony Lilles gives us a lot to consider during these hot summer months, especially for those of us who live with and/or serve the sick, suffering and dying.
When we begin to pray, we implicate ourselves in the plight of others, especially those who are suffering. The position of moral theology in universal theology is briefly sketched by St.
Thomas in the "Summa theol.", I, Q. i, a. 7 and Q. ii in the proemium and in the prologus of I-II; likewise by Fr. Suarez in the proemium of his commentaries on the I-II of St. Thomas.
Theology from a wandering priest. Padre Peregrino. Search. Primary Menu Skip to I believe St. John Paul II prayed this every day: using the private revelations of Bl. Emmerich—the same visions that guided the making of the movie, the Passion of the Christ.) John’s brother James, whose feast day we celebrate today, was not left.