Search Results (130)

This article examines the theological trajectories of Watchman Nee (1903–1972) and Witness Lee (1905–1997) on sanctification, union with Christ, and deification, situating their contributions within recent reappraisals of the doctrine of theosis in the academy. Though deification was universally affirmed by the early church and retained in various forms in medieval and early Protestant theology, post-Reformation Western Christianity marginalized this theme in favor of juridical and forensic soteriological categories. Against this backdrop, Nee and Lee offer a theologically rich, biblically grounded, and experientially oriented articulation of deification that warrants greater scholarly attention. Drawing from the Keswick Holiness tradition, patristic sources, and Christian mysticism, Nee developed a soteriology that integrates justification, sanctification, and glorification within an organic model of progressive union with God. Though he does not explicitly use the term “deification”, the language he employs regarding union and participation closely mirrors classical expressions of Christian theosis. For Nee, sanctification is not merely moral improvement but the transformative increase of the divine life, culminating in conformity to Christ’s image. Lee builds upon and expands Nee’s participatory soteriology into a comprehensive theology of deification, explicitly referring to it as “the high peak of the divine revelation” in the Holy Scriptures. For Lee, humans become God “in life and nature but not in the Godhead”. By employing the phrase “not in the Godhead”, Lee upholds the Creator–creature distinction—i.e., humans never participate in the ontological Trinity or God’s incommunicable attributes. Yet, in the first portion of his description, he affirms that human beings undergo an organic, transformative process by which they become God in deeply significant ways. His framework structures sanctification as a seven-stage process, culminating in the believer’s transformation and incorporation into the Body of Christ to become a constituent of a corporate God-man. This corporate dimension—often overlooked in Western accounts—lies at the heart of Lee’s ecclesiology, which he sees as being consummated in the eschatological New Jerusalem. Ultimately, this study argues that Nee and Lee provide a coherent, non-speculative model of deification that integrates biblical exegesis, theological tradition, and practical spirituality, and thus, present a compelling alternative to individualistic and forensic soteriologies while also highlighting the need for deeper engagement across global theological discourse on sanctification, union with Christ, and the Triune God. Full article

Many contemporaries considered the crusader conquest of Jerusalem in 1099 as a significant moment in Salvation History. This article investigates how the reception of the Roman conquest of the city (70 CE) contributed to such an understanding. The important Benedictine exegete Rupert of Deutz (c. 1070–1129) refers to the Roman conquest in 79 passages within his opus, notably in his various biblical commentaries. This case study shows how the past event provided a rationale, exegetical and providential in nature, to understand three dimensions: (a) the role of the Jews, especially that it had been necessary to deprive them of the Holy Land; (b) the current situation of and purpose of Christians in the Holy Land; and (c) the End of Time, which was expected in Jerusalem, and which Rupert anchored already significantly in his own present. His commentary on John’s Revelation even asserted that the Roman conquest had opened the sixth of seven seals (Rev. 6:12). Therefore, the Apocalypse had been ongoing since 70 CE—but only in the Holy Land, a fact that made it necessary for Christians to travel there. The article thus demonstrates that biblical commentaries are potent sources for both crusade studies and historical research in general. Full article

Interpretation of the New Testament (NT) in general and the Pauline corpus in particular still appears to be at a crossroads. Scholars continue to publish articles and monographs in binary opposition to one another. The terminology used to designate the overarching perspectives of these binary publications sharply contrasts a “traditional” perspective (Protestant in general, and Lutheran in particular) with a variously named “new” or “radical new” perspective. Most recently, beyond the imprecise “new” terminology, the non-traditional perspective is being referred to as the “post-supersessionist”, “nonsupersessionist”, or “within Judaism” perspective and is still strongly being contested. Historically speaking, these antithetical perspectives cannot both be completely correct. Arguably, then, the time has come to explore what the study of Kuhnian paradigms might reveal about this state of affairs in NT scholarship. Most important, in proffering a twofold hermeneutical way forward that is focused on better understanding the emic perspective of the texts that we interpret—to the extent humanly possible—it is hoped that we might become more keenly aware of the ethical implications of our paradigms, terminology, and exegesis for those who rely on our work for their understanding and appropriation of the Scriptures in their everyday living. Full article

Early modern theologians often cast female curiosity as both a moral flaw and an epistemic transgression. Aware of this suspicion, Teresa of Ávila professed to have renounced such dangerous impulses in her youth. Yet the persistent presence of curiosity in her writings suggests a strategic redeployment—one that fosters attentiveness and subtly renegotiates ecclesiastical authority as she actively advances reform within the Carmelite order. Through life-writing and scriptural exegesis, Teresa cultivates a disciplined appetite for knowledge: an appetite that outwardly conforms to, yet quietly subverts, doctrinal anxieties surrounding women’s intellectual desires. Her use of curiosidad moves fluidly between sacred and secular registers—sometimes connoting superficial fascination, at other times signaling a deeper, interior restlessness. Resisting reductive interpretation, Teresa reveals a sophisticated and self-aware engagement with a disposition both morally ambiguous and intellectually generative. The same culture that once feared her intellect would ultimately aestheticize it. After her death, Teresa’s relics were fragmented and displayed in Philip II’s Wunderkammer, transforming her once-condemned curiosidad into curiositas, an imperial collectible. Reading Teresa alongside her posthumous interpreters—Fray Luis de León and Miguel de Cervantes—this essay explores how her radical epistemological ambition reverberated through Spanish intellectual culture. Spanning this cultural arc—from sin to spectacle, from forbidden desire to sanctified display—Teresa emerges as a masterful theorist and activist reformer of spiritual authority. In these expansive roles, she reveals the immense and often contradictory power that curiosity wielded in the early modern world. Full article

Drawing on the epistemological tradition of feminist care theory and care ethics, this article analyzes Boris Groys’s contribution to the philosophy of care in order to highlight the implications of care issues in the context of art, which is an important reference point for both his and my own investigation. After an introductory overview of the problematic and conceptualization of care, I address Groys’s position. I then provide insights into feminist care ethics and the philosophy of the body, care aesthetics and care work, before turning to art care. In a concluding synthesis, I argue for a different philosophy of care in the light of a reorientation of our understanding of care work in general and in the art world in particular. Methodologically, I combine philosophical exegesis and critical theory, referring to the feminist critique of the Western philosophical tradition as expressed in Groys’s work. I remain at the discursive level of the philosophical study of care and its dialog with the broader field of feminist theory and care ethics, including in relation to care work and art care in the contemporary museum economy. Full article

St. Thomas Aquinas defines theology (sacra doctrina) as the communication of wisdom that comes from God and leads to Him. What is important here, according to Thomas, is to read the Bible as a whole and not as a cluster of random books. Revelation, and the testimony of it which is the Bible, cannot be reduced to a mere literal communication of divine truth. More fundamental than the biblical words (verba) themselves is the reality (res) to which they refer: the salvific truth communicated by God. The Thomistic approach to Scripture in theology is shaped by four complementary dimensions: auctoritas (power of authority), sensus (meaning), finis (purpose), and documentum (testimony). In this light, Scripture functions as the “alphabet” of theology—the foundational semantic structure through which revealed truth is expressed and transmitted. Full article

In Esther 3:8–9, the central conflict of the book is introduced through the antagonist, Haman the Agagite, who argues through half-truth that because the Jews are scattered and separated amongst the people and have different laws from every other people, they should not be tolerated and instead should be annihilated. Although there is disagreement about when the book was written, the Persian kingdom is featured narratively as in power; King Ahasuerus is depicted as accepting genocide as an appropriate peacekeeping method. Many discussions on the central conflict focus on Haman, as Persia and its hegemony are depicted in the book as emotional and farcical, leaving many to dismiss its impact. Too often, with emphasis on Persian power at this time as generally benevolent, gracious, and accepting toward Others in biblical texts and scholarship, much is missed involving the insidious nature of how hegemonic powers still code and reify what differences ‘we’ deem threatening. Comparing, then, the discussions and use of multiculturalism in Western empires in current social scientific studies to rhetoric and practice in the scholarship and book of Esther, this article will address the underlying issues less discussed regarding Haman’s polemic, and the cost of “being tolerated” amongst the minoritized, including Haman. Full article

This paper explores the origins and global significance of Judaic hermeneutics as a foundational logical culture, arguing that it constitutes one of the earliest and most sophisticated systems of reasoning in human history. Far beyond a method of religious interpretation, Rabbinic hermeneutics represents a logic in practice: a structured, culturally embedded framework of inference rules (middôt), such as qal wāḥōmer (a fortiori reasoning), that guided legal deliberation and textual exegesis. By comparing Judaic hermeneutic methods with Greco-Roman rhetoric, Indian logic, and Chinese philosophy, this study reveals that similar logemes—elementary reasoning units—appear only in these four ancient traditions. All emerged within a narrow geographic corridor (32–38° N latitude) historically linked by trade routes, particularly the Silk Road. Drawing on legal documents and logic history, this paper argues that logical cultures did not arise from isolated individuals, but from collective intellectual traditions among elites engaged in commerce, law, and education. Judaic hermeneutics, with its roots in Babylonian legal traditions and its codification in the Talmud, offers a clear example of logic as a communal, evolving practice. This study thus reframes the history of logic as a pluralistic, global phenomenon shaped by cultural, economic, and institutional contexts. Full article

Recent attempts to reconcile the doctrine of original sin with evolutionary theory have sought scientific validation for the historicity of Adam and Eve, particularly through arguments for a single ancestral pair. This paper critically examines such efforts, arguing that they constitute a disguised form of creation science, selectively engaging with evolution to preserve classical Christian anthropology. Through biblical exegesis, theological hermeneutics, and biological research, this study demonstrates that these approaches rest on uncertain scientific and theological premises. Genesis 1–11 is sapiential rather than historical, and genetic evidence biological evidence points to population-oriented emergence of our species. Theological attempts to preserve a literal Adam and Eve rest on an outdated view of revelation as mere information transfer, leading to conceptual confusion and misinterpretation. The pursuit of a historical Adam and Eve as a scientific reality ultimately distorts both theology and science, reducing theology to ideology and fundamentalism while undermining its engagement with mystery and transcendence. Full article

Since the beginning of the 21st century, studies on “cultural trauma” have pushed Hebrew Bible exegesis in new directions. Although its initial focus was on the period of the Babylonian exile (6th century BC), after 25 years of research, this novel framework has shown its fruitfulness when reading a range of literature: poetic and prophetic literature, as well as narratives of sexual violence. Trauma studies also engage an inspiring dialogue with other disciplines that are already well established in biblical exegesis, such as feminist scholarship. The aim of this article is twofold: on the one hand, we will introduce the concept of “cultural trauma” and the main features that characterise the narratives responding to cultural trauma. On the other hand, we will present the main contributions of this frame of reference to recent Hebrew Bible research and the concrete contributions to a text as disturbing as the sacrifice of Jephthah’s daughter in Judges 11:29–40. Full article

In the late classical period of the history of tafsīr, one of the rare commentators who utilized the Bible was Yūsuf b. Hilāl al-Ṣafadī (d. 696/1296). The question of how he utilized the Bible in his tafsīr is important for understanding both his position and the modes of interpretation within the classical tafsīr tradition. This study aims to identify al-Ṣafadī’s approach to the Bible, his interpretations based on biblical material, and his overall methodological framework. The context, frequency, type, and semantic scope of his quotations from the Bible are analyzed, and these references are evaluated through a comparative approach within the framework of the classical tafsīr tradition. Accordingly, the original and non-original aspects of al-Ṣafadī’s approach to the Bible have been identified. By establishing intertextual relationships, al-Ṣafadī interpreted the Qurʾān in the context of the Bible, and the Bible in the context of the Qurʾān. One of the distinctive aspects of al-Ṣafadī’s engagement with the Bible is his interpretation of it from the perspective of a Muslim exegete, ultimately contributing to the tradition of Biblical exegesis. The article aims to contribute to the scholarly literature on Qurʾān–Bible relations by identifying the nature and methodology of biblical references within the framework of Ṣafadī’s tafsīr. Full article

This article offers a contribution to the scientifically informed theological (Aristotelian–Thomistic) reflection on anthropogenesis, the original state of human nature and original sin. After introductory remarks on the historical-critical exegesis of Gen 1–11 and the Catholic view of the evolutionary and theological anthropogenesis, I develop a critical evaluation of the notion of praeternatural gifts given by God to the first human being(s) (i.e., physical immortality, high level of infused knowledge, impassibility, and freedom from concupiscence). In the next step, I present and discuss the difficulties of the received model of hereditary sin assuming the role of Adam as the “collective singular”, the “virtually multiple”, or the “fountainhead of mankind”. In continuation of this analysis, I refer to alternative models of hereditary sin that see Adam as “actually multiple” or a paradigm example of each human being (Adam as “everyman”). I also analyze the view of those who emphasize the communal aspect of hereditary sin and favor the notion of its transmission that brings together propagation and imitation (rather than seeing them as mutually exclusive). Finally, I offer some remarks on the return to the Irenaean notion of the original state of human nature and original sin in the circles of theologians attentive to the theory of evolution. Full article

This paper explores the role of biblical exegesis in doctrinal theology. It does so through the lens of Karl Barth’s lectures on New Testament texts given at the University of Göttingen between 1921 and 1925. Contemporary critiques of the 1919 and 1921 editions of his commentary on Romans, particularly his exchange of open letters with Adolf von Harnack in 1923, contributed to several significant developments in Barth’s understanding and practice of biblical exegesis. In this short period, Barth honed his skills in close reading of New Testament texts, achieving a sharper sense of the relation between what New Testament writers said and what their texts now say than he had in Romans. Full article

St. Maximus the Confessor (580–662) stands out among the Church Fathers as one of the last Christological martyrs. Maximus possessed one of the greatest minds of the Church’s first millennium. The greatest strength of Maximus’s Christology is that he presents a synthesis of all Christological contributions known to him while developing his own Christology of union in distinction. In order to flesh out his system of Christology, this essay works primarily with select works of Maximus’s, namely, the Small Theological and Polemical Works (Opuscula), the Ambigua, the Questions to Thalassius, and the Mystagogy. It will demonstrate that Maximus’s Christology bears the following four predominant signatures: it is patristic, Incarnational, composite, and cosmic. All four features are interrelated, particularly in Maximus’s theory of the λόγοι (logology), and all four hold significant sway over the whole of his doctrine. The essay concludes with a brief consideration of how the Ressourcement movement has benefitted Maximian studies. Full article

This study examines Eusebius of Emesa’s De arbitrio, voluntate Pauli et Domini passione (Homily I), a fourth-century homily rediscovered in the twentieth century, to elucidate its contribution to the theological debate on free will within early Christianity. While Eusebius, a bishop of the Antiochene school, has been historically overlooked, his homily offers a nuanced defence of human moral agency against the deterministic paradigms prevalent in late antiquity. Through a critical analysis of the text, focusing on key biblical episodes—the conversion of St Paul, the election of Jeremiah and Jacob, and the hardening of Pharaoh’s heart—this article demonstrates how Eusebius reconciles divine sovereignty with free will by prioritising literal exegesis and emphasising humanity’s God-given capacity for self-determination. The methodology combines close textual analysis with contextualisation within broader theological controversies, particularly addressing Stoic fatalism, Gnostic predestination, and Manichaean dualism. The results reveal that Eusebius’s arguments, though pastoral in intent, are philosophically rigorous, asserting that free will underpins moral responsibility and virtue, while Christ’s voluntary Passion exemplifies divine respect for human freedom. The study concludes that Eusebius’s homily not only refutes deterministic worldviews, but also affirms free will as a theological cornerstone, bridging scriptural interpretation and doctrinal orthodoxy. Full article