Jonathan Edwards (theology) - Jonathan Edwards (theology) Jonathan Edwards (born October 5, 1703 in East Windsor, Connecticut - died March 22, 1758) was a colonial American Congregational preacher and theologian. He is known as one of the greatest and most profound American evangelical theologians. His work is very broad in scope, but he is often associated with his defense of Calvinist theology and the Puritan heritage. His father Timothy Edwards (1669-1758), son of a prosperous merchant of Hartford, had graduated at Harvard University, was minister at East Windsor, and eked out his salary by tutoring boys for college. His mother, a daughter of the Rev. Solomon Stoddard, of Northampton, Mass., seems to have been a woman of unusual mental gifts and independence of character. Jonathan, the only son, was the fifth of.
Justification (theology) - Justification (theology) In the theology of Christianity, justification is the process through which sinners are made righteous through the grace of God. Considerable sectarian controversy exists as to its nature and definition. These controversies include: Whether justification is an immediate change in the status of the sinner, or whether it is an ongoing process; The relationship between justification and religious law; whether justification is "forensic", a legal declaration that a sinner will be considered righteous by God, or whether it must be perfected by obedience; The relationship of justification to sanctification, the process whereby sinners become more righteous and are enabled by the Holy Spirit to live lives more pleasing to God; and The relationship of justification to atonement, the expiation of sins. Justification is far less.
Holocaust theology - Holocaust theology Judaism, Christianity and Islam traditionally have taught that God is omnipotent (all powerful), omniscient (all knowing) and omnibenevolent (all good). Yet, these claims are in jarring contrast with the fact that there is much evil in the world. Perhaps the most difficult question that monotheists have confronted is how can we reconcile the existence of this view of God with the existence of evil? This is the problem of evil. Within all the monotheistic faiths many answers (theodicies) have been proposed. However, in light of the magnitude of evil seen in the Holocaust, many people have re-examined classical views on this subject. How can people still have any kind of faith after the Holocaust? Table of contents showTocToggle("show","hide") 1 Jewish theological responses 1.1 Ultra-Orthodox Jewish.
Karl Krumbacher - der byzantinischen Literatur von Justinian bis zum Ende des Ostroemischen Reiches (from Justinian to the fall of the Eastern Empire, 1453), a second edition of which was published in 1897, with the collaboration of A. Ehrhard (section on theology) and H Gelzer (general sketch of Byzantine history, AD 395-1453). The value of the work is greatly enhanced by the elaborate bibliographies contained in the body of the work and in a special supplement. Krumbacher also founded the Byzantinische Zeitschrift (1892) and the Byzantinisches Archiv (1898). He travelled extensively and the results of a journey to Greece appeared in his Griechische Reise (1886). Other works by him are: Casio (1897), a treatise on a 9th century Byzantine poetess, with the fragments; Michael Glykas (1894); Die griechische Litteratur das Mittelalters in P. Hinneberg’s.
Karl Friedrich Bahrdt - the age of sixteen young Bahrdt, a precocious lad whose training had been grossly neglected, began to study theology under the orthodox mystic Christian August Crusius (1715-1775), who in 1757 had become first professor in the theological faculty. The boy varied the monotony of his studies by pranks which revealed his unbalanced character, including an attempt to raise spirits with the aid of Dr Faust's Höllenzwang. His orthodoxy was, however, unimpeachable, his talent conspicuous, and in 1761 he was appointed lecturer on biblical exegesis, and preacher (Katechet) at the church of St Peter. His eloquence soon gave him a reputation, and in 1766 he was appointed professor extraordinarius of biblical philology. Two years later, however, the scandals of his private life led to his dismissal. In spite of this he succeeded.
Karl Schwarz - as a preacher, and as the writer of a number of popular works (parables, romances, etc.) under the pseudonym "Theodor Melas". Karl Schwarz studied theology and philosophy at Halle, and afterwards at Bonn (1831) and Berlin (1832-1834). At Berlin he came under the influence of Schleiermacher and Georg Hegel, whose influences are seen in his work Das Wesen der Religion (1847). In 1837 he was imprisoned for six months on account of his advanced political opinions. After his release he helped (from 1838) with the Hallische Jahrbücher. From 1843 to 1845 he lectured at Halle, and was then suspended by the government. In 1849, however, he was appointed professor extraordinarius, and later received a number of distinctions (in 1858 chief court preacher, etc.). Schwarz took an important part in the founding.
Karl Hase - Steinbach in Saxony. He studied at Leipzig and Erlangen, and in 1829 was called to Jena as professor of theology. He retired in 1883 and was made a baron. Hase’s aim was to reconcile modern culture with historical Christianity in a scientific way. But though a liberal theologian, he was no dry rationalist. Indeed, he vigorously attacked rationalism, as distinguished from the rational principle, charging it with being unscientific inasmuch as it ignored the historical significance of Christianity, shut its eyes to individuality and failed to give religious feeling its due. His views are presented scientifically in his Evangelisch-protestantische Dogmatik (1826; 6th ed., 1870), the value of which "lies partly in the full and judiciously chosen historical materials prefixed to each dogma, and partly in the skill, caution and tact with.
Karl Immanuel Nitzsch - Schlosskirche in 1811, he showed remarkable energy and zeal during the bombardment and siege of the city in 1813. In 1815 he was appointed a preceptor in the preachers' seminary which had been established at Wittenberg after the suppression of the university. From 1820 to 1822 he was superintendent in Keinberg, and in the latter year he was appointed professor ordinarius of systematic and practical theology at Bonn. Here he remained until called to succeed Philip Marheineke at Berlin in 1847; subsequently he became university preacher, rector of the university, provost of St Nicolai (in 1854) and member of the supreme council of the church, in which last capacity he was one of the ablest and most active promoters of the Evangelical Union. He represented the Vermittelungstheologie of the school of.
Karl Rudolf Hagenbach - afterwards at Berlin, where Schleiermacher and Neander became his masters. Returning in 1823 to Basel, where WML de Wette had recently been appointed to a theological chair, he distinguished himself greatly by his trial-dissertation, Observationes historico-hermeneuticae circa Origenis methodum interpretendae sacrae Scripturae; in 1824 he became professor extraordinarius, and in 1829 professor ordinarius of theology. Apart from his academic labours in connexion with the history of dogma and of the church, he lived a life of great and varied usefulness as a theologian, a preacher and a citizen; and at his jubilee in 1873, not only the university and town of Basel but also the various churches of Switzerland united to do him honour. He died at Basel on the 7th of June 1874. Hagenbach was a voluminous author in many.
Karl Barth - to 1921 he served as pastor in the village of Safenwil in the canton Aargau. Later he was professor of theology in Germany. He had to leave Germany in 1935 after he refused to swear allegiance to Adolf Hitler. Barth went back to Switzerland and became professor in Basel. Table of contents showTocToggle("show","hide") 1 Quote 2 Writings by Karl Barth 3.
Karl Daub - theologian. He was born at Cassel. He studied philosophy, philology and theology at Marburg in 1786, and eventually (1795) became professor ordinarius of theology at the University of Heidelberg, where he remained until his death. Daub was one of the leaders of a school which sought to reconcile theology and philosophy, and to bring about a speculative reconstruction of orthodox dogma. In the course of his intellectual development, he came successively under the influence of Immanuel Kant, Friedrich von Schelling and Georg Hegel, and on account of the different phases through which he passed he was called the Talleyrand of German thought. There was one great defect in his speculative theology: he ignored historical criticism. His purpose was, as Otto Pfleiderer says, "to connect the metaphysical ideas, which had been arrived.
Karl Ludwig Michelet - et Politiques. He wrote also two other treatises on Aristotle. Nikomachische Ethik (2nd ed., 1848) and Die Ethik des Aristoteles in ihrem Verhältniss zum System der Moral (1827). His own views are best expressed in his Vorlesungen über die Persönlichkeit Gottes (1841) and Die Epiphanie der ewigen Persönlichkeit des Gottes. The philosophical theology developed in these works has been described as a "Neo-Christian Spiritualism." Among his other publications may be mentioned Geschichte der letzten Systeme der Philos. in Deutschland von Kant bis Hegel (1837-1838); Anthropologie und Psychologie (1840); Esquisse de logique (Paris, 1856); Naturrecht oder Rechtsphilosophie (1866); Hegel der unwiderlegte Weltphilosoph (1870), Wahrheit aus ineinem Leben (1886). From 1832 to 1842, Michelet was engaged in publishing the complete works of Hegel, and in 1845 he founded the Berlin Philosophical Society, which.
Karl Josef von Hefele - at Tübingen, where in 1839 he became professor-ordinary of Church history and patristics in the Roman Catholic faculty of theology. From 1842 to 1845 he sat in the National Assembly of Württemberg. In December 1869 he was enthroned bishop of Rottenburg. His literary activity, which had been considerable, was in no way diminished by his elevation to the episcopate. Among his numerous theological works may be mentioned his well-known edition of the Apostolic Fathers, issued in 1839; his Life of Cardinal Ximenes, published in 1844 (Eng. trans., 1860); and his still more celebrated History of the Councils of the Church, in seven volumes, which appeared between 1855 and 1874 (Eng. trans., 1871, 1882). Hefele's theological opinions inclined towards the more liberal school in the Roman Catholic Church, but he nevertheless received.
Karl Heinrich Ulrichs - in north-western Germany. He graduated in law and theology from Göttingen University in 1846 . From 1846 to 1848, he studied history at Berlin University, writing a dissertation (in Latin) on the Peace of Westphalia. From 1849 to 1857 Ulrichs worked as an official legal adviser for the district court of Hildesheim in the Kingdom of Hanover. He was dismissed in 1859 when his homosexuality became apparent. In 1862, Ulrichs took the momentous step of telling his family and friends that he was, in his own word, a Uranian. He also wrote a statement of legal and moral support for a man arrested for homosexual offences. This was the first public "coming out" and the first recorded incident of gay rights activism. The idea of gay and lesbian rights originated in.
Karl Jaspers - a German psychiatrist and philosopher who had a strong influence on modern theology, psychiatry and philosophy. Biography Jaspers was born in Oldenburg in 1883 to a mother from a local farming community and a father who was a jurist. He showed an early interest in philosophy although his father's experience with the legal system undoubtedly influenced his decision to study law at university. It soon became clear that law was not something Jaspers particularly enjoyed and he switched to studying medicine in 1902. Jaspers graduated from medical school in 1909 and began work at a psychiatric hospital in Heidelberg, where Emil Kraepelin had worked some years earlier. Jaspers became dissatisfied with the way the medical community of the time approached the study of mental illness and set himself the task of.
Karl Gutzkow - Berlin. His father was an advisor of the prince. Young Gutzkow studied theology and philosophy under such luminaries as Hegel and Schleiermacher. Gutzkow started out as a collaborator of Wolfgang Menzel, but ended up his adversary. His innovative novel "Wally die Zweiflerin" was used as a pretext in order to ban the works of many other progressive writers, among them Heinrich Heine. Gutzkow was the editor of the "Telegraph für Deutschland" and was Germany's most influential critic. The novels "Die Ritter vom Geist" (1850/51) and "Der Zauberer von Rom" (1856/61) were very succesful; Gutzkow used his new Simultantechnik in them. Gutzkow was never a revolutionary, and he became more conservative with age. Gutzkow was one of the first Germans who tried to make a living by writing. With his play "Uriel.
Karl Rahner - was one of the most influential roman catholic theologicans of the 20th century. His theology influenced the Second Vatican Council and is ground-breaking for a modern understanding of catholic faith..
Kharijites - settled in Iraq who originally supported him rebelled in 658; they became known as Kharijites (in Arabic Khawārij, singular Khārijī, meaning 'those that seceded'). Ali defeated the military rebellion, but the Kharijites survived and an adherent of the movement murdered Ali in 661. Kharijite theology was a form of radical fundamentalism, preaching uncompromising observance of the teachings of Quran in defiance of corrupt authorities. Extreme Kharijites considered moderate Muslims to be 'hypocrites' or 'unbelievers', who could be killed with impunity. Their communities expelled from their midst those who committed 'grave sins', defined as any action contrary to the Quran. Kharijites insisted that only the most pious members of the community should be entrusted with political power. Perhaps not surprisingly, the various Kharijite communities never agreed on who the most pious person.
Khaldis - this we can derive that The Pantheon -the khaldis- may also refer to a sphere of religion or cultural influence of a particular way of life the people of the area followed. This Pantheon was the traditional religion in the area Abram hailed from Ur-Of-The-Khaldis and it is likely it may have had some influence on his theology. Moreover it seems from the inscription that the Khaldis was a divine collective which may have been somewhat akin to the Hebrew Elohim used as a singular noun while Elohim used as a plural fits Khaldises..
King James Only Movement - be found the teachings of Peter Ruckman, who believes that the King James translation constitutes an "advanced revelation" from God which is superior to even the original Greek and Hebrew texts. Most King James Only advocates hold to a position somewhere between those two extremes. The roots of the King James Only Movement can be found in the controversy over the publication of the Revised Standard Version (RSV) of the Bible in 1952, which was issued by the National Council of Churches (NCC). Many fundamentalists believed that the NCC was a hotbed of liberal theology or "modernism" and were suspicious of the new translation. Accusations of Communist and Vatican influence within the NCC were brought up, and fundamentalists largely rejected the RSV, although for three decades it became the most widely.
