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Justin Stratis explores the meaning of the biblical phrase 'God is
love' through an examination of two quintessentially modern
Protestant theologians: Friedrich Schleiermacher and Karl Barth.
This book contains both a detailed engagement with Schleiermacher's
untranslated lectures on Dialektik and their relation to his more
well-known work, as well as a new assessment of Barth's doctrine of
God which both respects his radical innovations and yet places him
within the stream of traditional, catholic trinitarianism. After
considering the complexities of theological predication, and
comparing several classical and contemporary approaches to the
implication of 'love', Stratis presents and ultimately commends the
distinct approaches of Schleiermacher and Barth for their tendency
to treat divine love as a 'conclusion' to the doctrine of God,
rather than as a conceptual starting point. In contrast to many
contemporary approaches, Stratis concludes with the suggestion that
God's love is best conceived as his being toward fellowship, rather
than as the eminent instance of loving fellowship understood
according to human experiences of love.
Paying tribute to John Webster's theological works, this volume
examines select cardinal Christian doctrines that have been
imperative to Webster's research, with essays contributed by
eminent systematic theologians, theological ethicists, and biblical
scholars from a wide range of Christian traditions. The areas of
discussion include the nature and method of theology, Scripture and
its interpretation, Christology and the doctrine of the Trinity,
moral theology, and the reading and use of theological dialogue
partners. These contributors appraise, extend and apply different
aspects of the conception of "theological theology". The volume
argues that, if theology should in fact be thoroughly theological,
it means that theological discourse gains little by conforming to
the canons of inquiry that govern other disciplines. By analyzing
aspects such as the location of the Church's doctrine, the
sinlessness of Christ and the interpretation of scripture, this
book posits that theology should rather focus its attention on its
own unique subject, God and all things in relation to God, and
should follow procedures that allow it to access and bear witness
to these realities.
The areas of discussion include the nature and method of theology,
Scripture and its interpretation, Christology and the doctrine of
the Trinity, moral theology, and the reading and use of theological
dialogue partners. The essays are written by eminent systematic
theologians, theological ethicists, and biblical scholars from a
wide range of Christian traditions. The contributors to this volume
appraise, extend and apply different aspects of the conception of
theological theology. That theology should in fact be thoroughly
theological means that theological discourse gains little by
conforming to the canons of inquiry that govern other disciplines;
it should rather focus its attention on its own unique subject, God
and all things in relation to God, and should follow procedures
that allow it to access and bear witness to these realities.
Justin Stratis explores the meaning of the biblical phrase 'God is
love' through an examination of two quintessentially modern
Protestant theologians: Friedrich Schleiermacher and Karl Barth.
This book contains both a detailed engagement with Schleiermacher's
untranslated lectures on Dialektik and their relation to his more
well-known work, as well as a new assessment of Barth's doctrine of
God which both respects his radical innovations and yet places him
within the stream of traditional, catholic trinitarianism. After
considering the complexities of theological predication, and
comparing several classical and contemporary approaches to the
implication of 'love', Stratis presents and ultimately commends the
distinct approaches of Schleiermacher and Barth for their tendency
to treat divine love as a 'conclusion' to the doctrine of God,
rather than as a conceptual starting point. In contrast to many
contemporary approaches, Stratis concludes with the suggestion that
God's love is best conceived as his being toward fellowship, rather
than as the eminent instance of loving fellowship understood
according to human experiences of love.
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