07 Journal of Analytic Theology | Theology and Ethics

What Makes Theology Theological (Webster, 2015)

John Webster — Fri, 27 May 2016 11:11:30 +0000

An understanding of the nature of theology comprises an account of its object, its cognitive principles, its ends and its practitioners. The object of theology is two-fold: principally God the Holy Trinity, and derivatively all things in relation to God. God is considered first absolutely, then relatively; all other things are treated relative to God, under the aspect of creatureliness. The objective cognitive principle of theology is God’s infinite knowledge, of which God communicates a …

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Vocation and Christian Doctrine: A Response to John Stackhouse (Crisp, 2014)

Oliver Crisp — Sat, 07 May 2016 08:21:08 +0000

A response to Stackhouse's Need to Know: Vocation as the Heart of Christian Epistemology

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Turning Philosophical Water into Theological Wine (Abraham, 2013)

William Abraham — Sat, 07 May 2016 08:15:53 +0000

Abraham's article, Cortez' response and Abraham's reply on the project of analytic theology

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Ontology, Missiology, and the Travail of Christian Doctrine: A Conversation with Kevin Hector’s Theology without Metaphysics (Vanhoozer, 2013)

Kevin Vanhoozer — Sat, 07 May 2016 08:10:02 +0000

A Conversation with Kevin Hector’s Theology without Metaphysics

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Ad Hector: Response to Kevin Hector’s Theology without Metaphysics (Crisp, 2013)

Oliver Crisp — Sat, 07 May 2016 08:05:06 +0000

Response to Kevin Hector’s Theology without Metaphysics

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Is Ransom Enough? (Crisp, 2015)

Oliver Crisp — Sat, 07 May 2016 07:57:16 +0000

In recent systematic theology versions of the Ransom account of the atonement have proliferated. Much of this work uses Gustav Aulén's Christus Victor as a point of departure. In this paper I first distinguish between models and theories of atonement. Then I discuss three recent theological perorations of the Ransom model as a prelude to setting out four interpretive strategies for understanding this view of atonement. I then offer some critical remarks on these strategies, concluding that the Ransom view as set forth here does not provide a complete model of atonement.

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