Search results for 'Reformed Church Doctrines' (try it on Scholar)

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  1. John Platt (1982). Reformed Thought and Scholasticism: The Arguments for the Existence of God in Dutch Theology, 1575-1650. E.J. Brill.score: 210.0
    CHAPTER ONE INTRODUCTION This investigation seeks to make a modest contribution to the debate on the changes which took place in Reformed theology in the ...
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  2. Stephen John Grabill (2006). Rediscovering the Natural Law in Reformed Theological Ethics. William B. Eerdmans Pub. Co..score: 207.0
    Karl Barth and the displacement of natural law in contemporary Protestant theology -- Development of the natural-law tradition through the high Middle Ages -- John Calvin and the natural knowledge of God the Creator -- Peter Martyr Vermigli and the natural knowledge of God the Creator -- Natural law in the thought of Johannes Althusius -- Francis Turretin and the natural knowledge of God the Creator.
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  3. Alonzo Church, C. Anthony Anderson & Michael Zelëny (eds.) (2001). Logic, Meaning, and Computation: Essays in Memory of Alonzo Church. Kluwer Academic Publishers.score: 150.0
    This volume began as a remembrance of Alonzo Church while he was still with us and is now finally complete. It contains papers by many well-known scholars, most of whom have been directly influenced by Church's own work. Often the emphasis is on foundational issues in logic, mathematics, computation, and philosophy - as was the case with Church's contributions, now universally recognized as having been of profound fundamental significance in those areas. The volume will be of interest (...)
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  4. Alonzo Church (1972). Review: Octavian C. Basca, La Synthese des Automates Finis Par la Methode de A. Church. [REVIEW] Journal of Symbolic Logic 37 (3):625-626.score: 120.0
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  5. Cornells T. Kleynhans (2013). Pastoral Guidance of Ministers of the Dutch Reformed Church During Ecclesiastical Discipline. Hts Theological Studies 69 (2):1-10.score: 112.0
    The process of ecclesiastical discipline evokes feelings of guilt and shame. Whilst literary study suggested this to be the case, the empirical research confirmed it. It is clear that the three-fold process was a traumatic and shocking experience for ministers. Most upsetting was the way that the process was handled. It was done in a non-professional way and without brotherly or sisterly love. The process triggered guilt and shame emotions in a number of ways, not least by the lack of (...)
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  6. Jeffrey Church (2006). Dreaming of the True Erotic: Nietzsche's Socrates and the Reform of Modern Education. History of Political Thought 27 (4):687-710.score: 100.0
    Education reform requires in Nietzsche's view a trenchant criticism of contemporary educational institutions. The criticism of the institutions and the suggested path for change demand a comprehensive historical study of the foundations of these educational institutions, a study that points out their failures and the available avenues for change. The historical study leads Nietzsche back to Socrates, who is not only the root of contemporary problems, but also a ripe source for new possibilities for education and culture. Socrates' multifarious character (...)
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  7. Pietro Martire Vermigli (1996). Philosophical Works: On the Relation of Philosophy to Theology. Sixteenth Century Journal Publishers.score: 95.3
    This volume is devoted to Vermigli's philosophical writings, consisting of topics from commentaries with sections on: reason and revelation; body and soul; ...
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  8. Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.score: 90.0
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  9. Wim A. Dreyer (2013). The Reformed Church and Apartheid. Hts Theological Studies 69 (1):01-07.score: 84.0
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  10. Ignatius Wc van Wyk (2013). The Netherdutch Reformed Church of Africa: Searching for a Road Between Ecclesiological Petrifaction and Innovation Without Tradition. Hts Theological Studies 69 (1):1-11.score: 84.0
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  11. L. W. Barnard (1986). Joseph Bingham, the French Reformed Church and the Comprehension Question. Heythrop Journal 27 (3):249–261.score: 84.0
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  12. Simon B. Duffy (2006). Review of Michiel Wielema’s The March of the Libertines. Spinozists and the Dutch Reformed Church (1660 – 1750) (Verloren, 2004). [REVIEW] Journal of Religious History 30 (1):122-3.score: 84.0
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  13. Andries G. van Aarde (2013). A Postliberal Perspective on an Ecclesiological Modality as an Ecclesiola in Ecclesia-Reorientation in the Netherdutch Reformed Church of Africa. Hts Theological Studies 69 (1):01-08.score: 84.0
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  14. I. Alonzo Church (1965). Extensions of Some Theorems of Godel and Church. In Martin Davis (ed.), The Undecidable: Basic Papers on Undecidable Propositions, Unsolvable Problems, and Computable Functions. Dover Publication. 230.score: 80.0
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  15. Oswald Bayer & M. Alan (eds.) (1996). Worship and Ethics: Lutherans and Anglicans in Dialogue. Walter De Gruyter.score: 68.3
    The Anglican Tradition of Moral Theology Alan M. Suggate Hooker and the via media For the English who experienced the impact of the Reformation on the ...
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  16. Celestina O. Isiramen (1998). Essays in Philosophy of Religion, Ethics, and Early Church Controversies. Ab Associates Publishers.score: 66.0
     
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  17. Oswald Bayer (2007). Freedom in Response: Lutheran Ethics: Sources and Controversies. Oxford University Press.score: 56.0
    This volume represents a translation of the majority of the essays in one of those collections.
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  18. Constantine Cavarnos (2003). Orthodoxy and Philosophy: Lectures Delivered at St. Tikhon's Orthodox Theological Seminary: An Illuminating Discussion of Orthodox Christianity with Reference to Ancient Greek and Modern Western Philosophy. Institute for Byzantine and Modern Greek Studies.score: 56.0
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  19. Angelika Dörfler-Dierken (2005). Ethische Fundamente der Inneren Führung: Baudissins Leitgedanken: Gewissensgeleitetes Individuum--Verantwortlicher Gehorsam--Konflikt- Und Friedensfähige Mitmenschlichkeit. Sozialwisssenschaftliches Institut der Bundeswehr.score: 56.0
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  20. Sándor Fazakas (2004). Emlékezés És Megbékelés: A Múlttal Való Szembesülés Egyházi És Teológiai Kritériumai. Kálvin János Kiadója.score: 56.0
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  21. Hak Joon Lee (2006). Covenant and Communication: A Christian Moral Conversation with Jürgen Habermas. University Press of America.score: 56.0
  22. Ville Päivänsalo (2011). Maallinen Oikeudenmukaiuus: Järkiliberalismin Rajat Ja Rosoinen Lähimmäisyys. Suomalainen Teologinen Kirjallisuusseura.score: 56.0
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  23. Sampson Reed (1826/1972). Observations on the Growth of the Mind. New York,Arno Press.score: 56.0
     
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  24. John W. Robbins (ed.) (1996). Against the World: The Trinity Review, 1978-1988. Trinity Foundation.score: 56.0
     
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  25. Elias Wolff (2014). Reformas na igreja: chegou a vez do catolicismo? Uma aproximação dos 50 anos do Vaticano II e os 500 anos da reforma luterana, no contexto do pontificado do papa Francisco. [REVIEW] Horizonte 12 (34):534-567.score: 51.0
    In the history of Christianity, the term "reform" is commonly used to identify the movement of change in the church started by Martin Luther in the sixteenth century, and the churches that emerged from that movement. However, this concept also designates other realities since the aspiration for reforms in church is present throughout its history. In ecclesiology, the term "reform" indicates the different initiatives for change that focus in doctrine, structures, spiritualities and pastoral projects of the church. (...)
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  26. Linda Hogan (2000). Confronting the Truth: Conscience in the Catholic Tradition. Paulist Press.score: 48.0
    In "Confronting the Truth", Hogan gives readers a balanced, clearly written examination of conscience in the Catholic tradition.
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  27. Hans-Werner Goetz (2011). Gott Und Die Welt: Religiöse Vorstellungen des Frühen Und Hohen Mittelalters. Akademie Verlag.score: 48.0
    T. 1, Bd. 1. Das Gottesbild -- T. 1, Bd. 2. II, Die materielle Schöpfung : Kosmos und Welt ; III, Die Welt als Heilsgeschehen.
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  28. Carlos José Suarez (2013). As Casas de Deus, as igrejas de doutrina no Novo Reino de Granada, séculos XVI e XVII (The Houses of God: churches of doctrine in New Kingdom of Granada, in the 16th and 17th centuries) - DOI: 10.5752/P.2175-5841.2013v11n31p991. [REVIEW] Horizonte 11 (31):991-1017.score: 48.0
    O papel da Igreja foi fundamental no processo de constituição do território no Novo Mundo. Neste artigo, explora-se a forma como se implementaram no Novo Reino de Granada (hoje Colômbia) as “Instruções para a fábrica e decoração das igrejas” de Carlos Borromeo de 1577, documento considerado como a consolidação arquitetônica do Concilio de Trento. A análise parte da comparação dos principais preceitos contidos nas Instruções com os contratos de fabricação das igrejas celebrados pelo Visitador Luis Henríquez entre os anos 1599 (...)
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  29. Grigorīĭ Dʹi͡achenko (2006). Dukhovnyĭ Mir: Bog V Priroda, V Dushe Cheloveka, Vo Vsemirnoĭ Istorii, V Khristianskoĭ T͡serkvi I V Otkrovenii͡akh; Chudesa Ot Svi͡atykh Ikon I Moshcheĭ; o Bytii Angelov; o Bytii Demonov; Dukhovnye Sredstva Dli͡a Borʹby s Demonami; Nespokoĭnye Doma; Poklonenie Satane V Masonstve; Spiritizm; Uchastie Temnykh Sil V Spiriticheskikh Seansakh; Rasskazy Iz Zhizni Nekotorykh Podvizhnikov Xix Stoletii͡a, Svidetelʹstvui͡ushchie o Bytii Dukhovnogo Mira; Fakty Iz Opytnoĭ Psikhologii, Dokazyvai͡ushchie Bytie Bessmertnoĭ Dushi V Cheloveke. Artos-Media.score: 48.0
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  30. Piet F. Fransen (1957). Faith and the Sacraments. [London]Blackfriars.score: 48.0
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  31. Oliver O'Donovan (1984). Principles in the Public Realm: The Dilemma of Christian Moral Witness. Clarendon Press.score: 48.0
     
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  32. Jaroslav Pelikan (1986). The Mystery of Continuity: Time and History, Memory and Eternity in the Thought of Saint Augustine. University Press of Virginia.score: 48.0
  33. Xavier Tilliette (2006). L'église des Philosophes: De Nicolas de Cuse à Gabriel Marcel. Cerf.score: 48.0
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  34. Claude Tresmontant (1963). The Origins of Christian Philosophy. New York, Hawthorn Books.score: 48.0
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  35. C. F. Goodey (2001). From Natural Disability to the Moral Man: Calvinism and the History of Psychology. History of the Human Sciences 14 (3):1-29.score: 47.7
    Some humanist theologians within the French Reformed Church in the 17th century developed the notion that a disability of the intellect could exist in nature independently of any moral defect, freeing its possessors from any obligations of natural law. Sharpened by disputes with the church leadership, this notion began to suggest a species-type classification that threatened to override the importance of the boundary between elect and reprobate in the doctrine of predestination. This classification seems to look forward (...)
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  36. Darren O. Sumner (2011). Common Actualization: Karl Barth's Recovery and Reappropriation of the Communication of Natures. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 53 (4):465-479.score: 43.0
    The doctrine of the communication of natures has played a primarily descriptive role in the history of Christology, and so it is perhaps unsurprising that it has largely gone missing from contemporary theology. This is a serious oversight. But Karl Barth is a noteworthy exception to the reductionist trend, and he provides the Reformed tradition's most complete and substantive engagement with the communication of natures and its implications for dogmatic theology. Through a close reading of volume IV/2 of the (...)
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  37. Christos C. Evangeliou (2008). The Place of Hellenic Philosophy. Proceedings of the Xxii World Congress of Philosophy 2:61-99.score: 43.0
    The appellation “Western” is, in my view, inappropriate when applied to Ancient Hellas and its greatest product, the Hellenic philosophy. For, as a matter of historical fact, neither the spirit of free inquiry and bold speculation, nor the quest of perfection via autonomous virtuous activity and ethical excellence survived, in the purity of their Hellenic forms, the imposition of inflexible religious doctrines and practices on Christian Europe. The coming of Christianity, with the theocratic proclivity of the Church, especially (...)
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  38. Józef L. Krakowiak (2007). Laborem Exercens as a Historical Turning-Point in the Personalization of the Church and Society. Dialogue and Universalism 17 (12):123-138.score: 42.0
    Doubtless that which strongly links Karol Wojtyła’s Laborem exercens encyclical with Karl Marx’s Economic and Philosophical Manuscripts of 1844 is not so much philosophy of work as the personalistic anti-feudalism that is equally alive in both works. The personalistic trait, in Marxism merely an (unpursued) option mentioned in the Manuscripts, was taken further—philosophically, and not just ethically—in Laborem exercens, where the person becomes an ontological category (in light both of the transcendent existence of a tri-personal God and the transcendence of (...)
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  39. Nicholas (2008). Writings on Church and Reform. Harvard University Press.score: 38.0
  40. James S. Bowman & Jonathan P. West (2007). Lord Acton and Employment Doctrines: Absolute Power and the Spread of at-Will Employment. [REVIEW] Journal of Business Ethics 74 (2):119 - 130.score: 36.7
    This study analyzes the at-will employment doctrine using a tool that encompasses the complementarity of results-based utilitarian ethics, rule-based duty ethics, and virtue-based character ethics. The paper begins with a discussion of the importance of the problem followed by its evolution and current status. After describing the method of analysis, the central section evaluates the employment at-will doctrine, and is informed by Lord Acton's dictum, "power tends to corrupt, and absolute power corrupts absolutely." The conclusion explores the implications of the (...)
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  41. Innocent-Maria V. Szaniszlo (2011). The Process of Democratization and Political Communication in the Roman Catholic Church. Journal for the Study of Religions and Ideologies 10 (29):26-42.score: 36.0
    When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...)
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  42. Ioan Vasile Leb (2010). The Orthodox Church and the Minority Cults in Inter-War Romania (1918-1940). Journal for the Study of Religions and Ideologies 1 (3):131-141.score: 36.0
    In the context of the Union of Greater Romania, a problem specific to the development of the Romanian society and of the re-united national state was the regulation of the status or the varied religious cults. It is well known that under the Older Romanian Kingdom, the Orthodoxy was a state religion. The other cults – Lutheran, Catholic, Mosaic, and Moslem – represented small numbers of believers and had not been regulated under the law; they were tolerated. Following the Union (...)
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  43. Everett Ferguson (ed.) (1903/1993). Christian Life: Ethics, Morality, and Discipline in the Early Church. Garland.score: 36.0
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
     
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  44. Robert Leet Patterson (1933/1976). The Conception of God in the Philosophy of Aquinas. Richwood Pub. Co..score: 36.0
    At the beginning of the thirteenth century the recovery by western Christendom from the Arabs, Jews and Greeks of the metaphysical treatises of Aristotle, and their translation into Latin, caused a ferment in the intellectual world comparable to that produced by Darwin in the nineteenth century. To vindicate traditional methodoxy Albertus Magnus undertook to harmonize the doctrines of the Church with the Peripatetic philosophy, and this work was carried to its conclusion by his pupil, St Thomas Aquinas, with (...)
     
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  45. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.score: 34.7
     
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  46. Geoffrey Wainwright (1991). The Doctrine of the Trinity Where the Church Stands or Falls. Interpretation 45 (2):117-132.score: 32.0
    In the struggle over traditional trinitarian doctrine, criticism from feminist, deistic, and religionist quarters can stimulate the churches in their revival of this soteriologically vital pattern of the Christian faith.
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  47. Hyun-Jin Cho (2012). Jonathan Edwards on Justification: Reform Development of the Doctrine in Eighteenth-Century New England. University Press of America.score: 32.0
    Jonathan Edwards (1703–1758) was a preacher, theologian, and missionary to the Native Americans. This book asserts that Jonathan Edwards stood firmly on the Reformed tradition in the doctrine of justification.
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  48. Jordan J. Ballor (2010). Ecumenical Babel: Confusing Economic Ideology and the Church's Social Witness. Christian's Library Press.score: 31.3
    Critical engagement -- Lutheran World Federation (LWF) -- World Communion of Reformed Churches (WCRC) -- World Council of Churches (WCC) -- Conclusion, avenues for reform.
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  49. Roger A. Shiner (2009). Theorizing Criminal Law Reform. Criminal Law and Philosophy 3 (2):167-186.score: 30.0
    How are we to understand criminal law reform? The idea seems simple—the criminal law on the books is wrong: it should be changed. But 'wrong’ how? By what norms 'wrong’? As soon as one tries to answer those questions, the issue becomes more complex. One kind of answer is that the criminal law is substantively wrong: that is, we assume valid norms of background political morality, and we argue that doctrinally the criminal law on the books does not embody those (...)
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  50. Kristina Stöckl (2010). Political Hesychasm ? Vladimir Petrunin's Neo-Byzantine Interpretation of the Social Doctrine of the Russian Orthodox Church. [REVIEW] Studies in East European Thought 62 (1):125 - 133.score: 30.0
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