Doctrines of Grace

The gospel of Jesus Christ is the message of the church’s mission. It is a message of love, grace, forgiveness and salvation. However, many messages that are taught at mission rallies, crusades and conferences or preached in churches across sub-Saharan Africa differ significantly from the gospel that the apostles of Jesus and the early church proclaimed. The most prominent of these other gospels is the prosperity gospel, but it is not the only one. There are other “other gospels” whose impact on the African church and its mission should not be underestimated. Among these messages are the power gospel, the hyper-grace gospel and the gospel of legalism. The power gospel lacks the Christ and cross-centredness of the apostolic gospel, and while the hyper-grace gospel twists the biblical concept of grace, the legalistic gospel is short of it. With its emphasis on the outward manifestations of the Holy Spirit, the power gospel has led to a redefinition of spirituality. The marks of Christian discipleship and leadership are no longer godly conduct and maturity but the exercise of power. The hyper-grace gospel has contributed to this paradigm shift by claiming that there is no need for ongoing repentance anymore. Sin has no place in hyper-grace preaching, whereas the gospel of legalism declares the disregard of certain rules and regulations as sinful, which are not sinful in a scriptural sense. There is both a need for a pastoral response that welcomes those affected by these other gospels and a need for biblical teaching that is contextual and helps Africans deal with the manifold challenges of life on their continent. However, the ultimate antidote to these other gospels is the Christ-centred, cross-centred and grace-centred gospel as we find it in the Scriptures.

Author: Thomas Goodwin
Tradução: Jalesson Santos Mathias

A paciência cristã não é uma virtude passiva, mas uma obra forjada no cadinho das provações. Thomas Goodwin, um dos grandes teólogos puritanos, compreendeu profundamente essa verdade e a transmitiu com clareza e vigor em sua obra. Sua escrita não apenas expõe as doutrinas da graça, mas também convida o leitor a experimentar a realidade da fé em meio às adversidades.

Inspirado na exortação do apóstolo Tiago, Goodwin nos lembra que as tribulações não são meros infortúnios, mas instrumentos divinos de refinamento.

A paciência, para Goodwin, não é apenas a capacidade de suportar, mas a disposição de crescer e amadurecer espiritualmente.


Ele nos ensina que as provações repentinas e dolorosas são oportunidades para que Deus molde nosso caráter, conduzindo-nos a uma fé mais robusta, um coração mais submisso e uma esperança mais firme nas promessas eternas.

Este livro é, portanto, um convite à perseverança, um chamado para enxergar além da dor presente e confiar no Deus que está operando algo maior. Que ao ler as palavras deste servo fiel, sejamos fortalecidos em meio às provações e conduzidos à maturidade espiritual, onde a paciência cumpra em nós sua obra perfeita.

The distinction between “above Reason” and “contrary to Reason” is already acquired when Locke makes it his own, taking for granted that it would be the ruin of humanity if we were to reject as contrary to reason everything that we are not able to ascertain exclusively through reason. In fact, what remains inaccessible to our intellect is not necessarily contrary to reason. Therefore, without falling into irrationalist fideism, we must admit that something is true despite its incomprehensibility. Boyle’s exegetical and theological research is a prelude to that of Locke: both appear far from the two extremes of fideism and rationalism, of unconditional obedience to authority and deism. It is not possible to fully understand Locke’s position on miracles without considering his theory of knowledge and the role that sensation plays in it. Miracles, with which God communicates something extraordinary to humans, are sensible facts, which we become aware of in the same way in which we perceive facts of common experience. If God intends to convey some truth to humans, he has two alternatives: either he provides proof of this truth through the exercise of natural reason, on human initiative, or he communicates his will that assent be given by his authority. In this second case, he must inspire in us the persuasion that the revealed proposition comes from him through some sign or proof that does not deceive. The testimony we need is an external sign, which unequivocally convinces us of the divine provenance of certain revelations. These external signs, which convince reason, are miracles. Scripture is revelation in accordance with reason, because it contains the extraordinary signs of the divine origin of the messages and prescriptions reported therein. However, the miracles to which Locke attributes the function of validating revelation are, in turn, validated solely by Scripture: it is easy to recognize in them a petitio principii or circular argument.

This exegetical essay examines the Pentecostal event in Acts 2:1-4, focusing on the outpouring of the Holy Spirit and the theological implications of the Greek terms glōssai (languages), pneuma (Spirit), charismata (spiritual gifts), and charis (grace). The passage describes the moment when the Holy Spirit empowers the apostles to speak in various languages, a manifestation of God’s promise to pour out His Spirit on all flesh. The essay analyzes the significance of pneuma (Spirit) as the divine presence that enables transformation and empowerment, and glōssai as the manifestation of that empowerment, symbolizing the Spirit's work in uniting believers and expanding the gospel mission. It then explores the connection between charis (grace) and charismata (spiritual gifts), emphasizing how God's grace enables the distribution of spiritual gifts to believers for the edification of the church. Through this lens, the essay highlights the theological importance of the Pentecost event as both the fulfillment of prophecy and the commencement of the Church's global mission. Ultimately, the study affirms that the outpouring of the pneuma at Pentecost, alongside the gifts of charismata, empowers believers to fulfill their calling and bear witness to the redemptive work of Christ, continuing the grace of charis in the world.

This exegetical essay explores Romans 3:23, which states, "All have sinned and fall short of the glory of God," through a detailed analysis of the Greek term husterountai (ὑστεροῦνται), offering three potential interpretations: "lack the glory," "fall short of the glory," or "miss the mark." The essay delves into the nuances of this Greek verb, highlighting how each translation impacts the understanding of human sinfulness in relation to God’s glory. The first interpretation, "lack the glory," emphasizes the absence of God’s perfect righteousness and holiness in human beings, suggesting a total deprivation of the divine image. The second, "fall short of the glory," suggests a more gradual or incomplete distance from God's glory, implying that while humanity may strive for holiness, it always remains inadequate. Lastly, "miss the mark" draws from the imagery of an archery term, illustrating human failure to reach the standard of divine perfection. Through examining these three interpretations, the essay deepens the understanding of humanity’s fallen state and the need for redemption, pointing to the transformative power of God's grace through Christ as the only solution to restore us to His glory.

The understanding of the relationship between nature and grace is one of the key theological themes, and emerging solutions seem to use different conceptions of nature, which has not always been realized. This paper will present Aquinas’ account of natural events to show that the operation of grace does not cause an ontological modification of nature, but rather it resembles and imitates nature. This means overcoming the purely extrinsic view of these relations. Understanding grace in terms of “habitus” and “motus” brings its theological implications, which will be presented with reference to Aquinas' biblical commentaries.

The articulation of grace, faith, and salvation focuses on believing loyalty and allegiance to God rather than strict theological details, which aids in interfaith dialogues by shifting attention from doctrinal differences to fundamental worship and trust. Salvation is argued to be based on grace and not personal merit, challenging traditions that emphasize works-based righteousness and opening dialogue on grace's role across faiths. Examples of Naaman and the Widow of Zarephath, Gentiles who lacked traditional salvation means, highlight inclusivity and challenge exclusivist views of salvation. Core beliefs that unite different traditions are recognized while acknowledging theological differences, promoting humility and openness in theological discussions. Romans 5:6-8 is interpreted to emphasize grace and unconditional love in salvation, serving as a scriptural basis for ecumenical and interfaith dialogues. By highlighting these points, conversations on grace, faith, and salvation can be more respectful and fruitful, fostering better understanding and collaboration among various faith communities.

In continuation of my previous research on the presence of the Word of God in the theology of Bernhard Häring of 2008 («La Parola di Dio nella teologia di Bernhard Häring», Studia Moralia 47 [2009] Supplemento 4 [Parola di Dio e morale. Atti della Giornata di Studio, Accademia Alfonsiana, Roma, 20.11.2008], 39-60), this article examines the concept of the “Law of Christ” itself as present in Häring’s The Law of Christ (1954), on the occasion of the 70th anniversary of this most important work as born in the spirit of the Vatican II new perspectives. This work opens up the perspectives of the “law of faith” (Rom. 3:27) to that responsibility for the gift of life that arises from a personal and communal encounter with the God of life and love. The moral response of the person is preceded by the call of Christ, in a dynamic
and liberating relationship between the gift of grace and the task of following Him in the freedom of evangelical growth. Bernard Häring has thus realized a paradigm change between the moral subject’s submission to merely human regulations and the filial freedom to give a joyful response to the “law of the Spirit of life in Christ Jesus” (Rom. 8:2). Such a response becomes a way of evangelical solidarity among those who “bear one another’s burdens” (Gal. 6:2), in the joy of being an agapic expression of the “law of Christ”, received as a gift and accepted as a commitment to participate in the life of the Trinity.

La profezia realtà costitutiva della Chiesa «[la] profezia non [va intesa] solo nel senso di apertura o predizione di un futuro, ma nel senso etimologico di essere portatori di una Parola che non è nostra, e che proprio perché tale non possiamo imporre, ma solo proporre. Essa non va dimostrata, ma solo indicata». 1 Con queste parole mons. Francesco Cacucci definiva la dimensione profetica che la ecclesia locale ha bisogno di incarnare nella sua missione di memoria, fedeltà e profezia. Quella della profezia è una dimensione che spesso ha attraversato la sua riflessione. in relazione alla mistagogia 2 -tema a lui particolarmente caro -ma anche all'esercizio della carità concreta. Essa ha a che fare con l'orizzonte del compito della Chiesa 3 che parla e agisce in nome di un messaggio non proprio, ma divino. Partendo da questo spunto si è pensato di andare alla radice di questa riflessione, provando a recuperare la storia della profezia nel cristianesimo delle origini. Quando, infatti, si pensa alla profezia non si può non far riferimento alla profezia

Author: Nathaniel Vincent
Tradução: Jalesson Santos Mathias
●PRÁTICO-DOUTRINÁRIO-TEOLÓGICO
" Amados irmãos,  Estando prestes a ler um livro sobre oração; quão conveniente é que vocês comecem com oração, para que possam ler com proveito? Elevem, portanto, seus corações a Deus e desejem graça para fazer o que é conhecido como seu dever. Os preceitos de Deus são para seu lucro; ele não é capaz de ser beneficiado, pois ele é infinitamente e eternamente autossuficiente; mas vocês mesmos serão beneficiados por sua obediência. Ele requer que vocês venham ao trono da graça, para que ele possa transmitir sua graça e misericórdia a vocês que tanto precisam disso. ‘É propriedade do bem ser comunicativo de si mesmo: e o Senhor que é o summum bonum, “o bem mais elevado e principal”, dá mais do que tudo liberalmente.
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Vocês que nunca oraram com qualquer seriedade de espírito, deveriam clamar agora com o maior fervor. Vocês não têm um pecado perdoado, nenhuma corrupção mortificada, nenhuma graça salvadora operada em seus corações; vocês não têm a menor parte de sua obra principal feita; nenhuma provisão feita para a eternidade e outro mundo. Portanto, diz respeito a vocês implorar quanto às suas vidas, que Deus os reconcilie consigo mesmo em Cristo, e os faça novas criaturas, e se torne um pai e uma porção para vocês.

Agora é o tempo aceitável; agora o pai das misericórdias está sobre o Propiciatório. Agora o Senhor Jesus está disposto a ser seu advogado e interceder por você. Agora o Espírito da graça está pronto para ajudar em nossas fraquezas; agora o perdão do pecado e a vida e a imortalidade são oferecidos livremente, Não, você é implorado para aceitá-los.
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E para vocês que estão conscientes deste dever, lutem ainda com maior vigor. Os cristãos mais fortes são aqueles que são mais poderosos na oração. Aquele que ora bem, fará tudo bem além disso; pois pela oração a força é obtida para o desempenho de cada dever.

Adicionei um pequeno tratado sobre o dom da oração porque muitos são fracos e inexperientes neste dever. E eu os forneci com expressões das escrituras que são, sem controvérsia, as melhores de todas; e pela prática e diligência sua habilidade pode ser aumentada.

Esses sermões foram implorados ao céu. Eu os sigo com oração, para que daí eles sejam eficazes, não apenas para aqueles que desejaram publicá-los, mas para todos os outros, a cujas mãos a providência de Deus os levará. "

Gianni Vattimo was critical of what he called the mystical tradition of Versenkung, that is, sinking or losing oneself in the absolute, because this would be an expression of  metaphysics;  consequently,  it  is  difficult  to  find  in  his  work  a  reflection  on  mysticism from a positive outlook. However, following Heidegger, Vattimo makes a proposal around temporality that seems useful for thinking about mysticism. His ideas around authentic temporality, adequately expressed for him in the concept of hos mé of Saint Paul in the Epistle to the Thessalonians, offer a new perspective. The temporality of the hos mé indicates the Christian experience of time as the experience  of  the  “as  if ”,  a  mystical  element  of  temporality.  On  this  basis,  and  accepting his criticism of the mysticism of Versenkung, we propose a possible weak mysticism. We further argue that this weak mysticism can already be found in the history of mysticism in such a prominent figure as Meister Eckhart.

This essay is the second in a series of four essays that will consider the best Lapsarian model that reflects God's divine order of decrees according to the Bible. Within this essay the author will present the biblical and logical order of Divine decrees in list form. Additionally, the first two decrees will be discussed at length while the subsequent decrees will be addressed in complementary essays later in this Lapsarian series. To God all glory and honor.

Dans la Bible nous ne trouvons pas le mot « péché originel ». Dans l'Ancien Testament, le mot hébreu pour « pécher » c'est « hâtâ ». Au debut ce mot signifiait « manquer ». Il s'agir de manquer so but ou bien manquer le bon chemin. Dans l'Ancien Testament, les mots « âwôn » et « pêsa » sont analogique au mot « hâtâ ». Le mot « âwôn » signifie une déformation, quelque chose qui ne va pas (

Dans la Bible nous ne trouvons pas le mot « péché originel ». Dans l'Ancien Testament, le mot hébreu pour « pécher » c'est « hâtâ ». Au debut ce mot signifiait « manquer ». Il s'agir de manquer so but ou bien manquer le bon chemin. Dans l'Ancien Testament, les mots « âwôn » et « pêsa » sont analogique au mot « hâtâ ». Le mot « âwôn » signifie une déformation, quelque chose qui ne va pas (

In a world where testimonies of faith often reflect stories of sudden transformation or dramatic encounters, this book provides a unique and humble look into the journey of one who walked through seasons of pain, doubt, struggle, and growth. The author’s story is one of gradual change, marked by an unwavering trust in God’s sovereignty and a deep love for the truth of Scripture.

This book is not only a personal narrative but an invitation for all who read it to reflect on their own journey with Christ. Every journey of faith is unique, shaped by God’s providence and sovereign grace. The author’s journey begins in a place of deep spiritual blindness, rooted in traditions that, though familiar, were far from the truth of the Gospel. I want to share my story to glorify God and encourage others who may be seeking Him amidst false teachings or cultural traditions. This is a testimony of how God’s grace found me, rescued me, and continues to transform me into the image of Christ.

Henri De Lubac’s book The Mystery of the Supernatural is one of the most important works of the 20th century. This book review is on the 1998 edition which was a republication of the 1965 edition. The original edition titled Surnaturel (published in French) was published in 1946 and started the nature versus grace controversy of the contemporary period. The introduction of the 1998 edition of The Mystery of the Supernatural, opens with a Henri De Lubac’s quote, “By revealing the Father and by being revealed by him, Christ completes the revelation of man to himself."  Though it appears twenty-five years later in Gaudium et spes, 22., this notion is a good hermeneutic lens through which one can understand De Lubac’s theology. De Lubac’s concern arises from the troubles of his time, and he critiques those who in aiming to safeguard the supernatural have separated it conceptually from the natural and this has facilitated an anthropology that during the enlightenment detoured into deism, agnosticism and ultimately to atheism.  The book basically has two major arguments. In the first De Lubac asserted that according to Aquinas man has a natural desire for the vision of the divine essence which cannot be simply attributed to the velleity of obediential potency. In the second he argued that according to Aquinas, man has only one last end and it is supernatural- the vision of the divine essence.  The whole book essentially argues for these two conclusions.

Francesco Beretta serai une reconstitution de l'origine et de la signification des quatre censures d'Inchofer, tout en indiquant quelle est leur signification par rapport à la condamnation de Galilée à abjurer l'héliocentrisme, en juin 1633. Ceci permettra au lecteur de prendre la mesure des enjeux de cette cause célèbre, tout en lui fournissant quelques éléments pour situer correctement la question de la dénonciation de l'Essayeur pour cause d'atomisme. Plus généralement, nous allons nous interroger sur la fonction de la censure doctrinale en tant qu'arme permettant aux théologiens de s'opposer à la diffusion de nouvelles conceptions de la philosophie naturelle et de défendre l'aristotélisme christianisé qui sert de fondement à la théologie scolastique. Nous verrons ainsi de quelle manière l'outil des censures théologiques est utilisé pour produire une nouvelle orthodoxie dans le domaine de la philosophie naturelle, dont la fonction est de préserver la hiérarchie intellectuelle dans l'Italie de la Contre-Réforme. Pour pouvoir comprendre le sens des expertises d'Inchofer, il est indispensable de remonter à l'année 1615, au moment où, à Florence et à Rome, un débat public s'engage sur le statut théologique de l'héliocentrisme, tranché en février 1616 par le pape Paul V.

The Appeal to Rome of Apiarius and the Jurisdictional Autonomy of the
African Church.

The zealous jurisdictional autonomy defended by the African Church almost from its very beginnings was put to the test by the repeated appeal (provocatio) to Rome of Apiarius, a wayward presbyter first of the community of Sicca Veneria and then of that of Thabraca, who had been excommunicated twice (in 418 and 424) by their respective bishops. The Roman intervention was legally supported by the presumed status of last instance of appeal that the respected Council of Nicaea (325) had supposedly granted it. However, the canons adduced by the Roman see as coming from the first ecumenical council were in fact from the controversial Synod of Sardica (343). The forcedinterpretation of those canons shows that their false attribution to the Nicene Council was an intentional manipulation of the conciliar acts with the sole purpose of imposing in the West a superior jurisdictional authority of the Church of Rome.

Why does the Church preach equality under grace yet practise selective accountability? This paper exposes the double standards in the Christian community’s response to fallen leaders, using the contrasting cases of Ravi Zacharias and Steven Lawson. While Zacharias, a globally renowned apologist, faced swift and sweeping condemnation, Lawson, a prominent Reformed preacher, was met with grace and restoration. Are theological tribes, cultural biases, and personal influence shaping who is redeemed and who is erased? By interrogating these inconsistencies, the paper provokes the Church to confront its hypocrisy, asking whether its commitment to justice and grace is more performative than principled. If sin is universal, why is restoration reserved for a privileged few? This study challenges believers to embody the gospel’s radical promise of justice and redemption without prejudice, reclaiming the integrity of the Church’s witness to a watching world.

Abstract: Il contributo approfondisce la tensione tra filiazione divina per creazione e filiazione divina per mezzo del battesimo. Per uscire dalle posizioni estreme che accentuano unilateralmente l’aspetto creazionale o l’aspetto battesimale, riprendiamo la prospettiva dell’antropologia teologica postconciliare che si incentra sull’idea della (pre)destinazione o predisposizione alla vita filiale nel Figlio. Si pone la domanda: chi è la creatura predestinata o predisposta alla filiazione divina per grazia? La nostra risposta è che per poter diventare figli/figlie di Dio per grazia, dobbiamo già esserlo per creazione. Questa tesi viene appoggiata dall’analogia della filiazione umana nella quale si distingue tra il fatto della generazione e la relazione filiale nella storia con i genitori. Dal punto di vista teologico, la storia della salvezza può essere interpretata in chiave filiale: come storia di defilializzazione (peccato) e di refilializzazione nel Figlio (mistero pasquale).
English abstract: The present contribution explores the tension between divine filiation by creation and divine filiation through baptism. In order to move away from the extreme positions that unilaterally accentuate either filiation by creation or filiation by baptism, I propose a perspective based on post-conciliar theological anthropology which focuses on the idea of (pre-)destination or predisposition to filial life in the Son. The question is then: who is the creature predestined or predisposed to divine filiation by grace? My answer is that in order to become sons/daughters of God by grace, we must already be so by creation. This thesis is supported by the analogy of human filiation in which a distinction is made between the fact of generation and the historical filial relationship with parents. From a theological point of view, salvation history can be interpreted filially as a history of defilialisation (sin) and refilialisation in the Son (Paschal Mystery).

L'articolo esplora in breve l'essenza della fede cristiana, soffermandosi sul rapporto tra libertà, quale dono di Dio, e responsabilità, quale vocazione dell'essere umano. Grazia e legge non sono in antitesi, ma mostrano insieme l'amore di Dio come fondamento per la vita etica e la vera felicità, che supera la mera ricerca del piacere immediato.

This paper critically examines Finis Dake's doctrinal framework, particularly his emphasis on maintaining salvation through obedience and the rejection of unconditional grace. It explores the theological and hermeneutical implications of his teachings, which often conflate grace with works, creating a performance-based approach to salvation. By comparing Dake’s interpretations with classical Pentecostal theology, this study highlights the unmerited nature of justification through faith and the cooperative yet Spirit-empowered process of sanctification. Furthermore, it critiques Dake's use of proof-texting and legalistic interpretations, offering sound hermeneutical practices as corrective measures. The paper argues for a biblically balanced view of salvation rooted in grace, challenging Dake's alignment with hyper-prosperity and performance-driven doctrines. This analysis aims to guide readers toward a robust and scripturally sound understanding of salvation that reflects the transformative power of the gospel.

The Doctrine of Salvation—often called soteriology—is the cornerstone of Christian theology, focusing on how God rescues sinners from the consequences of sin and brings them into eternal life with Him. Rooted in Scripture, this doctrine explains the divine work of redemption, revealing how God's eternal plan of salvation is carried out through the life, death, and resurrection of Jesus Christ, and applied to the believer through the power of the Holy Spirit.

Les échappatoires régulièrement inventées par les jansénistes ont engendré au début du XVIIIe siècle une quête urgente de leurs adversaires pour proposer enfin une définition doctrinale du jansénisme. Il semble qu’il faille attribuer à Fénelon la responsabilité d’avoir imposé l’idée qu’il existait un système janséniste et qu’il consistait essentiellement dans le principe des deux délectations indélibérées. En réduisant le jansénisme à la thèse de la duplex delectatio, Fénelon et après lui les théologiens molinistes, et notamment le P. Fortunato da Brescia à la mi-XVIIIe siècle, ont paradoxalement contribué, dans un contexte de diffusion de l’augustinianisme, à ouvrir à leurs adversaires jansénistes une nouvelle voie de recours à l’encontre des anathèmes romains.

Immanuel K ant, Grundlegung zur M etaphysik der Sitten. Zweite Auflage, Riga, 1786. K ant, Grundlegung zur M etaphysik der S itten, herausge geben von K . Rosenkranz, in K ants säm tlichen W erken, herausgegeben von K-Rosenkranz und Fr. Schubert, Bd. 8. Leipzig, 1838. K ant, Grundlegung zur M etaphysik der S itten, heraus gegeben von G. Hartenstein, in K ants säm tlichen W er ken, herausgegeben von G. H artenstein, Bd. 4. Leipzig, 1839. K a n t, Grundlegung zur M etaphysik der S itten, herausge geben von G. Hartenstein, in K ants säm tlichen W erken, in chronologischer Reihenfolge, herausgegeben von G. H artenstein, Bd. 4. Leipzig, 1867. K ant, Grundlegung zur M etaphysik der S itten, heraus gegeben von J. H. Kirchmann, in K irchm anns P h ilo sophischer Bibliothek, Bd. 28. Leipzig, 1870, zweite Auflage 1897. K ant, Grundlegung zur M etaphysik der S itten, heraus gegeben von P. Menzer, in K ants gesam m elten W erken, herausgegeben von der Preussischen Akademie der W is senschaften, Bd. 4. Berlin, 1903. K ant, Grundlegung zur M etaphysik der Sitten, herausge geben von Th. Fritsch, in Reklams U niversalbibliothek. Leipzig, 1904. K a n t, Grundlegung zur M etaphysik der S itten, herausge geben von K . Vorländer, in K ants säm tlichen W erken, herausgegeben von K-Vorländer, Bd. 3. Leipzig, 1933. E. Adickes, Correcturen und Conjecturen zu K ants ethischen Schriften. In «K ant-Studien», Bd. V, 1900.

The knowledge of Tertullian's works increased very much, in the sixteenth Century, thanks to Rhenanus' three editions (1521, 1528 and 1539), in which the Scholar tried to explain Tertullian's theological statements in the light of their historical context, antecedent to all the Church's Councils. The growing confessional polemics impelled people to search, in Tertullian's writings, arguments to be used in religious debates rather than literary qualities. The treatise De ieiunio, first printed in the Paris edition of 1545, was very soon employed to defend the catholic practice of fasting against protestant attacks. The spanish Theologian and Bishop M. Perez Ayala, in 1549, was the first to use Tertullian's treatise for this aim, although he did not understand that it had been written "against the Church", as Jerome testifies. Others Theologians and Scholars were attracted, however, by the graphic and satirical style which Tertullian displays with particular evidence in the prologue and in the epilogue of the treatise De ieiunio, from which they drew many passages that became common places against gluttony, loosing every reference to confessional controversies. A particular interest is found in Thomas Stapleton's and Martin Fotherby's writings, in which Tertullian's treatise is quoted together with many other texts of classical Literature, showing some affinities between certain passages of the De ieiunio and latin Comedy.

This paper is part of a book symposium on William Lane Craig's Atonement and the Death of Christ. In it, I argue that Craig's understanding of four key concepts/rites underlying atonement--divine justice, propitiation, Passover, and Yom Kippur--are insufficiently tethered to the relevant biblical texts. Along the way, I offer an alternative approach to understanding each of these things that fits the biblical texts better but which fits penal substitution (Craig's preferred model of atonement) less well, prima facie.

Author: Hugh Binning
Tradução: Jalesson Santos Mathias
TEOLÓGICO-DOUTRINÁRIO-PRÁTICO-EVANGELISTICO
Aqui se encontram convicções para os ateus, repreensões penetrantes para os profanos, instruções claras para os ignorantes, leite para os bebês em Cristo, alimento forte para os fortes, força para os fracos, vivificação e reavivamento para os que desmaiam no caminho, restaurações para os que estão em decadência, reclamações e altos clamores públicos, antes de fazerem suas proclamações aos apóstatas para revelá-los, peitos de consolações para os enlutados de Sião, seja sob as primeiras convicções da lei e as dores do novo nascimento, ou sob os desafios e compunções do coração por reincidências e recaídas após a conversão, mesmo enquanto gemem sob o poder e o fardo do corpo da morte. E para não acrescentar mais nada, aqui estão os mais excelentes conselhos e orientações para os sérios buscadores da comunhão com Deus, para guiálos em seu caminho e ajudá-los a avançar para a obtenção daquela plenitude de alegria que deve ser obtida na comunhão com o Pai e o Filho.

The problem with the doctrine of sanctification is multifaceted. However, Senkbeil, in the above material, has identified for us two main facets in the problem: 1) speaking of justification without properly addressing sanctification, and 2) speaking of sanctification without properly addressing justification. The respective results of these problems are: 1) the whole matter seems to be God’s doing, or 2) the whole matter seems to be our doing. In order to sift through these issues in sanctification which Senkbeil identifies, I propose for this study that we begin with a semantic method rather than speaking immediately in the traditional doctrinal categories and terminology. I am proposing the use of this method, which I will soon explain below, because I maintain that it helps us to identify and understand the confusion in speaking of “sanctification. Briefly put, we are using this word in generally two different ways. Once we understand these two meanings and their relation to each...

L'articolo discute il problema della visione del volto di Dio  in Agostino, sottolineando l'inscindibile binomio tra la grazia divina gratuitamente donata e l'incapacità umana di appropriazione autonoma dell'immagine divina. L'analisi del tema del volto rimanda ad una condizione antropologica di assenza, necessità e dipendenza propria dell'antropologia agostiniana, che pur non negando la possibilità di una visio beatifica nel tempo presente la rende di fatto inattingibile da parte degli uomini imprigionati nella loro precarietà ontologica. L'inesauribile tensione tra desiderio, scoperta, nascondimento e angoscia viene rappresentata da Agostino nella dialettica tra la figura di Pietro e quella di Giovanni nell'ultimo trattato di commento al quarto Vangelo che viene qui presa ad esempio dell'atteggiamento agostiniano verso il "volto di Dio".

The Summa Theologica is divided into three main parts (and an unfinished supplement), each with questions (quaestiones) and articles (articuli). These sections employ a dialectical method where objections are raised, responses are given, and counterarguments are resolved.
Part I: Prima Pars (God and Creation)
This section addresses the existence and nature of God, divine attributes, the Trinity, and the act of creation. Key themes include:
• Existence of God: Arguments for God's existence, including the famous Five Ways (quinque viae).
• Nature of God: Exploration of God's simplicity, perfection, goodness, eternity, and omniscience.
• The Trinity: A theological examination of the Father, Son, and Holy Spirit.
• Creation: The origin of the universe, the nature of angels, and humanity’s place in creation.
Part II: Prima Secundae and Secunda Secundae (Human Action and Virtue)

Prima Secundae (First Part of the Second Part):

• Human Nature: The purpose of human life, happiness as the ultimate end, and the role of free will.
• Moral Theory: Discussions on law (eternal, natural, human, and divine), sin, grace, and virtues.
• Passions and Habits: Analysis of emotions, moral habits, and their alignment with virtue.
Secunda Secundae (Second Part of the Second Part):
• Theological Virtues: Faith, hope, and charity as foundations of Christian life.
• Moral Virtues: Prudence, justice, fortitude, and temperance, alongside their sub-virtues.
• Social and Ethical Teachings: Topics such as justice in society, the role of charity, and the morality of speech.
Part III: Tertia Pars (Christ and the Sacraments)
This part focuses on Christology and sacramental theology.
• The Mystery of Christ: The incarnation, life, passion, and resurrection of Jesus Christ.
• The Sacraments: Examination of their nature, necessity, and effects, covering the seven sacraments (baptism, Eucharist, penance, etc.).
Supplementum (Unfinished)
This section, completed posthumously by Aquinas’ followers, deals with eschatology (death, judgment, heaven, and hell) and practical pastoral concerns.

☆This rare book is a treasure not only for its profound theological and philosophical insights but also for its rare synthesis of intellectual rigor and deep spirituality. While not overtly "supernatural" in the way one might find in mystical writings, the Summa is suffused with themes that touch on divine mysteries, angelology, miracles, and the transcendent nature of God’s interaction with creation. Here's what makes this work a "wonderful rarity," including its supernatural dimensions:
The Wonderful Rarity of the Summa Theologica
• Unparalleled Intellectual Scope:
• The Summa represents one of the greatest intellectual endeavors of the 13th century, combining Aristotelian logic with Christian doctrine.
• Few works achieve such depth across philosophy, ethics, and theology in a single text.
• Enduring Influence:
• Rare among medieval texts, it remains a central reference in Catholic education, philosophy, and theology.
• The integration of natural reason and divine revelation makes it uniquely comprehensive.
• Angelic Themes and Supernatural Insights:
• Aquinas devotes significant attention to angels (De Angelis), analyzing their nature, intelligence, and roles as intermediaries between God and humanity.
• His description of the hierarchy of angels and their incorporeal essence reflects a vivid and almost otherworldly understanding of the spiritual realm.
• Systematic Treatment of Miracles:
• The Summa discusses miracles as acts of divine intervention, emphasizing their supernatural nature without contravening God’s natural law. Aquinas provides a framework for understanding how miracles confirm faith.
• Profound Mystical Theology:
• Though systematic and scholastic in style, the Summa touches on mystical themes, especially in its discussion of the Beatific Vision—the ultimate supernatural experience, where souls see God face-to-face in heaven.
• Aquinas describes the Beatific Vision as the fulfillment of human destiny, transcending natural reason and entering the realm of divine grace.
• The Rarity of the Work's Completion:
• While vast and comprehensive, the Summa is famously unfinished. Aquinas ceased writing after a mystical experience in December 1273, reportedly saying, "All that I have written seems like straw compared to what I have seen." This moment adds a supernatural aura to the work and its author.
• Elevated Discussions on Grace and Salvation:
• Aquinas delves into the supernatural operation of grace and its necessity for salvation. He treats grace as a gift from God that elevates human nature to participate in divine life, a cornerstone of Catholic doctrine.
• Bridging Mysticism and Rationality:
• While steeped in rational discourse, the Summa acknowledges the limitations of human reason in comprehending divine mysteries. Aquinas’ humility before the supernatural shines in his treatment of topics like the Trinity and Eucharist.
Supernatural Elements in Focus
• The Nature of Angels:
• Aquinas explores the metaphysical attributes of angels, their incorruptibility, intellect, and interaction with humanity.
• The work discusses their roles in divine providence and their battles against demonic forces.
• The Eucharist as Supernatural Transformation:
• Aquinas argues for transubstantiation, the miraculous transformation of bread and wine into Christ’s body and blood. This teaching remains central to Catholic sacramental theology.
• Eschatological Realities:
• The work's unfinished Supplementum discusses the final judgment, resurrection of the body, heaven, and hell, delving deeply into the supernatural end of human existence.
• Miracles as Divine Signs:
• Miracles are framed as God’s direct action in the world, surpassing natural causes yet always aligned with divine will.
Tags related to book and its subjects + themes below ;
God, Trinity, incarnation, divine simplicity, divine omniscience, divine omnipotence, divine eternity, divine goodness, the five ways, natural theology, metaphysics, cosmology, creation, divine providence, angelology, fallen angels, demons, hierarchy of angels, cherubim, seraphim, guardian angels, free will, grace, sanctifying grace, actual grace, infused virtues, theological virtues, faith, hope, charity, cardinal virtues, prudence, justice, temperance, fortitude, eternal law, natural law, human law, divine law, sin, original sin, mortal sin, venial sin, temptation, redemption, salvation, sacraments, baptism, Eucharist, penance, confirmation, holy orders, matrimony, anointing of the sick, transubstantiation, Beatific Vision, eschatology, heaven, hell, purgatory, resurrection, last judgment, beatitude, virtue ethics, moral theology, conscience, culpability, intention, end, act, human happiness, natural reason, supernatural revelation, divine inspiration, scripture, Old Testament, New Testament, Christology, hypostatic union, theotokos, passion of Christ, resurrection of Christ, ascension, atonement, satisfaction, mediation, intercession, predestination, free will vs. predestination, divine foreknowledge, omnipresence, immutability, immateriality, essence, substance, accidents, form, matter, causality, efficient cause, final cause, first mover, teleology, analogy of being, participation, truth, beauty, goodness, being, existence, essence-existence distinction, contingent beings, necessary being, eternal being, hierarchy of being, act and potency, prime matter, substantial form, accidents, soul, immortality of the soul, intellect, will, passions, appetites, concupiscence, sensory knowledge, intellectual knowledge, habit, disposition, prudence, justice, fortitude, temperance, theological virtues, supernatural virtues, natural virtues, infused virtues, happiness, ultimate end, ethics, moral acts, virtues, vices, capital sins, spiritual works of mercy, corporal works of mercy, law, precepts, councils, the Church, hierarchy, magisterium, liturgy, divine worship, liturgical theology, sacraments of initiation, sacraments of healing, sacraments of vocation, canon law, the priesthood, episcopacy, apostolic succession, unity of the Church, marks of the Church, the communion of saints, the Blessed Virgin Mary, Marian doctrines, immaculate conception, assumption, intercession of saints, angels and demons, temptation, spiritual warfare, exorcism, demonology, angelic hierarchies, angelic knowledge, angelic will, miracles, supernatural signs, the divine economy, Christ the mediator, role of Christ, the God-man, passion and death, descent into hell, universal salvation, exclusivism, inclusivism, ecclesiology, heresy, schism, ecumenism, unity in diversity, Church militant, Church triumphant, Church suffering, mystical body of Christ, visible Church, invisible Church, marks of the true Church, sacraments of the Church, Eucharistic theology, Eucharistic sacrifice, real presence, memorial, thanksgiving, sacrificial offering, blood of Christ, body of Christ, heavenly banquet, marriage as sacrament, natural marriage, indissolubility, procreation, mutual help, fidelity, domestic church, Holy Spirit, gifts of the Holy Spirit, fruits of the Holy Spirit, charisms, Pentecost, divine inspiration, inerrancy of scripture, allegorical interpretation, literal sense, moral sense, anagogical sense, typology, Old Law, New Law, covenant theology, Mosaic covenant, Davidic covenant, New Covenant, Christ as the fulfillment of the law, the Sermon on the Mount, beatitudes, moral perfection, evangelical counsels, poverty, chastity, obedience, spiritual perfection, contemplative life, active life, monasticism, asceticism, mystical theology, dark night of the soul, union with God, vision of God, friendship with God, divine indwelling, supernatural faith, the role of reason, apologetics, Thomism, scholasticism, medieval philosophy, Aristotelian philosophy, Neoplatonism, Augustinianism, Boethius, Anselm, Bonaventure, Duns Scotus, philosophy of nature, epistemology, ontology...

Cette recherche propose une introduction à la lecture du « toque de Dios » [2S.26, 8] dans La Montée du Mont-Carmel de saint Jean de la Croix à la lumière du « sentir intellectif » [HD, 103] de la philosophie de Xavier Zubiri. En effet, selon le philosophe espagnol, le docteur mystique soutient que Dieu est présent à l'âme sous la forme d'appel, sans que ne se produise ce qui est en soi : la « présence nue de la réalité ». X. Zubiri insiste en affirmant que dans la mesure où c'est la présence de la réalité, il s'agit d'un « sentir intellectif ». Les sens sont-ils la condition de possibilité pour accéder à Dieu ? La lecture de l'œuvre du carme castillan, à partir de la philosophie de Zubiri, se présente ici comme une contribution originale à la théologie de la spiritualité. Nous analysons, du point de vue philosophique, la méthode employée par Zubiri et l'originalité de son approche : la noologie et l'analyse de la dimension théologale de l'homme. ...

Категорията `време` и нейните съдържания Време е вече да кажем и няколко думи за самото понятие `време`. Трябва да имаме предвид, че съставянето на едно цялостно определение за времето е твърде проблематично, а по-всяка вероятност и невъзможно. Твърде много са концептуалните полета, в чиито контексти времето има различни характеристики: на първо място например като част от единния континуум пространство-време с неговите физикоматематически проблеми, след това като философска категория със съответните й метафизични и онтологични импликации, по-нататък -като концепт в мисленето на историята, и т.н., и т.н. Тоест времето трудно би могло да се използва едновременно с едни и същи съдържания, обхващащи всички области на неговите приложения. От друга страна, ние имаме една категория 'време', от което следва, че употребата й в една парадигма би трябвало да има своето оправдание, доколкото не влиза в съдържателно противоречие с останалите. В противен случай самото разбиране за време губи интелектуалното си значение, оставайки единствено в сферата на опита. А този опит е същностно субективен. Както пише бл. Августин в Единадесета книга на своите Изповеди, макар и той самият да знае какво е времето, ако някой го попита какво е то, не би могъл да му го обясни. 1 Освен това ние всички сме наясно, че понятието (усещането) за време, което имаме например в професионалните си отношения, е съществено различно от понятието за време в другите сфери и аспекти на живота ни. 2 Възражението, което гласи, че това е чисто субективно усещане, на практика няма никаква рационална стойност и по същество не е възражение, защото именно реалността на този субективен опит е такава и тя е важната в този случай. В този вид възражения имаме типичен пример за употреба на понятие или категория в даден слой на реалност като опит за компрометиране на същото понятие или категория в друг слой на реалност. Този метод представлява обедняване или стесняване на онтологичните измерения на 'името' и сам по себе си предполага наличието на един възможен нетрансцендентален дискурс, в който 'името' носи и проявява собствените си съдържания. Ще видим, че съществуването на такъв дискурс е илюзорно. Тук -и допълнително в противовес също така на феноменологичната перспектива -можем да си 1

Author: Benjamin Keach
Tradução: Jalesson Santos Mathias
●O objetivo da obra é intensamente prático.  O objetivo do autor é distinguir a religião verdadeira de todas as falsificações – defendê-la de todas as calúnias de seus inimigos – expor as causas secretas do mau tratamento que ela recebe tão geralmente da humanidade em todos os períodos da vida, e mesmo sob o disfarce de profissão religiosa – recomendar seu caráter genuíno, reivindicações e benefícios, e aplicá-los aos entendimentos e consciências de todos.
●Este tratado mostra o que é a verdadeira piedade, juntamente com os problemas, oposições, reprovações e perseguições que ela encontrou em todas as épocas.
●O perigo e o triste estado de declínio em que ela se encontra neste momento, por erros, heresias e impiedade, ou profanação aberta.

This book, Grace for All: Understanding God's Plan of Salvation, aims to help Evangelical Christians have a better understanding of biblical soteriology or the doctrine of salvation. As a collection of essays, it seeks to offer sound theological responses to questions such as: Does God love all people and desire to save all sinners?; Does God’s sovereignty make Him the author of evil and sin?; Are humans free to respond to the Gospel?; Did God preselect some to salvation and preselect others to damnation?; Do we become born again in order to believe or do we believe in order to become born again?; Did Christ die for all people or did He die only for a chosen few?

Our hope is that these theological conversations will allow us to have a fresh understanding of who God is and appreciate the heart of God in redeeming fallen humanity through the finished work of Christ on the cross, as expressed through the message of the Gospel. As one of the voices within the Evangelical Family, this book is aligned with the heritage of the Protestant Reformation — that salvation is by God’s grace alone, through faith alone, in Christ alone, based on Scriptures alone, for the glory of God alone.

Moreover, while we acknowledge the diverse views and different nuances on the topic about the theology of salvation within the wider Body of Christ, this book seeks to extract a common thread in soteriology among Non-Calvinist Evangelical Christians from all theological stripes which includes Provisionists, Molinists, Free Grace, Arminians, Freewill Baptists, General Baptists, Wesleyans, Lutherans, Pentecostals, Methodists, Mennonite, Brethren, Nazarene, Evangelical Free, Anabaptists, Anglicans, and all born again believers who embrace “Whosoever Will” theologies.

At the very minimum, Non-Calvinist Evangelical Christians mutually agree that the Gospel is asserting that God actually loves the entire world and that God sincerely desires every person to gain eternal life through Jesus Christ. God offers the free gift of salvation to all sinners and invites all humanity to freely respond in believing faith. The saving grace of God is sincerely offered to every person, not exclusively decreed to a preselected few.

“Nova Vox” é uma iniciativa que busca revitalizar os escritos cristãos primitivos, trazendo-os para o contexto contemporâneo. Este projeto surge da convicção de que a mensagem atemporal contida nas antigas escrituras merece ser transmitida de maneira acessível e relevante para as gerações modernas.

Revealing Women offers a detailed and textual oriented
investigation of the roles and functions of female char-
acters in Gnostic Christian mythologies. It answers
questions such as: to what end did Gnostic Christian
theologians employ feminine imagery in their theol-
ogy? What did they want to convey through it?
This book shows that feminine imagery was a genuine
concern for Gnostic theologians, and it enquires about
how it was employed to describe the divine through a
contextual reading of Gnostic Christian texts present-
ing Ophite, Sethian, Barbeloite and Valentinian my-
thologoumena and theologoumena. Overall, it argues
that feminine imagery ought to be acknowledged as
an important theological framework to investigate and
contextualize Gnostic works by showing that these
theologians used feminine imagery to exemplify those
aspects of the Godhead which they considered para-
doxical and, yet, essential. The claims made in the
first chapters are later substantiated by an in-depth
investigation of understudied Gnostic texts, such as
the so-called Simonian Gnostic works, the Book of
Baruch of the Gnostic teacher Justin and the Nag
Hammadi treatise known as Exegesis of the Soul.