Jacob N. Cerone

Atheism has both a conventional meaning and a more broadly defined systematic one. In the first case, atheism refers to the denial of God’s existence or the denial of the meaningfulness of religious orientation. The second case is more complex: What, specifically, is being denied in atheism has evolved, ranging from the specific rejection of dogmatic doctrines to a comprehensive critique of religion. In the course of this development, theology as well has sought to establish a productive relationship with atheism by integrating elements of this opposing position into the architecture of faith.

• Doctrine of God

Disability is not only a socially and medically relevant experience, but also opens up a fundamental theological path to knowledge. Disability theology questions central tenets of doctrine by reinterpreting concepts such as wholeness, normality, and salvation in the light of dependence, relationship, and the lived experience of difference. It criticizes the equation of healing with salvation, normativity with wholeness, and autonomy with humanity, and instead opens up physically situated life, based on resonance and participation, as a place of divine presence. This raises not only ethical questions about inclusion, medical boundaries, and social participation, but also systematic theological questions: How, for example, can our view of God, anthropology, Christology, pneumatology, and eschatology be rethought in light of physical diversity, relational interdependence, and shared dependence? Disability theology thus presents itself as an interdisciplinary but dogmatically distinct field that is gaining relevance both within the church and ecumenically.

• Anthropology

Discipleship (imitation Christi) remains an unwieldy concept in Protestant theology, one that is often avoided in contemporary debates. In this article, however, discipleship is discussed as a Christian concept of empowerment, particularly in the horizon of religion experiences, theological vocabulary, and lived theology. In this way, discipleship can be understood as a key concept of an education inspired by liberation theology, which Ernst Lange  advocates and calls “a language school of freedom.”[i]

[i] Lange, Ernst, Sprachschule für die Freiheit. Bildung als Problem und Funktion der Kirche, in: Schloz, Rüdiger/Butenuth, Alfred (Eds.), Kirche für die Welt. Aufsätze zur Theorie kirchlichen Handelns, München/Gelnhausen 1992. German: “Sprachschule für die Freiheit.”

Ecumenical dialogue has undergone a complex and multifaceted development, shaped by historical, social, and political events and developments, as well as theological debates and institutional efforts. The scope and objectives of ecumenical dialogue are multifaceted and concern theological, spiritual, practical, and ethical aspects. This article focusses on an Orthodox perspective on ecumenical dialogue.

• Ecclesiology

The biological theory of evolution understands the emergence and further development of organisms as an ongoing process throughout history. This challenged theology to reflect on its own understanding of creation and related questions of the doctrine of God and anthropology. The background to these reflections is the question of the fundamental relationship between theology and natural science. Evolution and creation are related to each other in different ways – from the view that they are incompatible to a synthesis of both concepts.

Not only the theory of the natural origin of species, but also the idea of a naturally explainable evolution of religion has been and continues to be understood as a challenge to religion and theology.

For the majority of people, family is the most important reality in their lives. Its forms and functions are highly variable. At its core, it is about the everyday, intergenerational care of oneself and others. Therefore, it makes sense to speak of diverse practices of living together and to ask theological and ethical questions about what it means to be human and to have the capacity for humanity. In biblical-theological terms, human beings are conceived as creatures and allies of the God of Israel and as participants in a humanity oriented toward hope. Scriptures document openness and breadth, but also the struggle for rights and justice for the disadvantaged. Human rights are the basic norm for political-ethical efforts on behalf of families in today’s society.

• Society

Feminist theology is gender-conscious, liberation-oriented, contextual, and experience-based theology. As such, it represents an important interdisciplinary perspective within theological reflection. It is therefore particularly important today to understand feminist theology as a theology that incorporates the construction and deconstruction of gender into every facet of its reflection. Personal experiences have been and continue to be the impetus and motivation to embark (anew) on a theological and scholarly journey in search of answers.

• Systematic Theology

“Forgiveness” is one of the terms used in systematic theology to describe God’s salvific action toward humanity. More specifically, the term “forgiveness” refers to God’s dealings with humanity as sinners, that is, with their sinfulness and sin(s). Accordingly, in systematic theology, divine forgiveness refers to the forgiveness of sin(s). A possible connection between divine forgiveness and interpersonal forgiveness is partly accepted and partly criticized in Protestant theology.

“Heaven” is a concept that both remains deeply rooted in culture and contemporary, everyday life and is a relevant term in (Judeo-Christian) tradition and theology. The diverse approaches of theology (and its history) as well as the supposed self-evident nature of the topic lead to a plurality of understandings and conceptions of heaven. In order to handle the topic of “heaven” in a responsible manner and with precision in the field of (systematic) theology, it is necessary to reaffirm what “heaven” does (and does not) mean.

• Eschatology

The name “Jesus Christ” links the historical person of Jesus of Nazareth with the religious expectation of the Messiah sent by God and lies at the heart of Christian faith. Since the Enlightenment, the search for the “real” or “historical” Jesus has led to diverse, often contradictory reconstructions, since historical sources provide only probabilities, not certainties. Theologically speaking, however, what is decisive is not historical factuality, but rather the confession of faith in Jesus Christ as the living Son of god who acts within history, as attested by the New Testament. The Gospels recount the humanity of Jesus in the light of the Easter faith, whereby the true significance of Jesus for faith lies in his presence and efficacy as Christ, not in historical reconstruction.

• Christology
• Doctrine of God

The theme of justice and righteousness, as both God’s and human justice and righteousness, plays a central role in the biblical writings and shapes the Christian understanding of justice and righteousness. While this theme was often interpreted in the past primarily in relation to the forgiveness of the individual’s sins through God’s merciful righteousness, God’s justice is today increasingly understood also as God’s justice-establishing action in history and related to the practice of justice among believers. In light of the injustices of the world, justice and righteousness remain central to ecumenical and interreligious dialogue as well.
This article is a translation from the German; the original term Gerechtigkeit like the Greek term dikaiosyne, encompasses both justice and righteousness. The translation therefore renders the term according to context, using justice where social, relational, legal, restorative, and liberative dimensions are foregrounded, and righteousness where soteriological, Pauline, christological, or justificatory dimensions are at issue. The theological interrelation between justice and righteousness is crucial for understanding the argument of this article, since the German term Gerechtigkeit holds together dimensions that English often separates: God’s saving and justifying righteousness, God’s justice-establishing action in history, and the corresponding practice of justice among human beings.

In accordance with Jesus’s petition in the “Lord’s Prayer” (“Your kingdom come!”; Matt 6:10), the term “kingdom of God” refers to God’s reign, into whose advent-like coming presence one is drawn into a state of both “waiting and hastening.” Because the kingdom of God is coming and its coming will fundamentally transform earthly conditions, it also exerts considerable moral and political influence and, as such, is the subject of ethical reflection. The kingdom of God is already dawning in the relationship with the Father established by Jesus and is not merely future but also present, not merely transcendent but also immanent, not merely internal but also external. The kingdom of God, which is in the process of coming, raises the fundamental ethical question of how human action can and should relate to God’s action.

• Doctrine of God

Loving one’s enemies is considered a central commandment of Jesus’s ethics and represents a radical challenge to Christian moral concepts. This article examines its biblical foundations, its eventful reception history, and its theological and ethical consequences for the present day and for politics. It discusses the extent to which loving one’s enemies can promote the non-violent resolution of conflict and where its boundaries lie in the face of structural inequalities.

This article examines the ways in which revenge and retribution have been systematically analyzed and evaluated from a theological perspective, both historically and in the present day. It presents several key arguments and positions on this topic along two main lines of inquiry. This article concludes with insights for a theological perspective on revenge and retribution today.

Reference to the Bible as Holy Scripture is constitutive for Christianity in both praxis and theory and it plays a particularly important role in shaping identity within Protestantism. This is evident in its prominent status as canon. Since the Reformation, Protestant churches have regarded the Bible as the “rule and norm” (Formula of Concord, Art. I) of faith, towards which ecclesial life and theological teaching must be oriented. However, the manner in which this orientation towards the Bible is to be understood in the life of the churches and in the context of theological reflection remains controversial – both within Protestantism and among other denominations. In this respect, in contemporary Protestant dogmatics, Scripture is primarily viewed in terms of crisis. The debate surrounding the so-called “crisis of the Scripture principle” is a fundamental aspect of contemporary theological reflection on Scripture. To whom does Scripture apply, how, and in what respects? How do texts that must be interpreted historically relate to contemporary challenges? How should we deal with the plurality of Scripture and its interpretation?

• Ecclesiology
• Prolegomena

The term transgenderism or transgender is used by those affected to describe the experience – which they describe as central to their identity – of incongruence with external definitions of gender that infer one’s gender identity based on specific physical characteristics. For people on the trans spectrum, assuming gender positions that correspond to their inner experience is a matter of life itself. On the one hand, therefore, transgender identity has increasingly become part of a theological consensus regarding the diversity of the foundations of experience and expressions of personality based on physicality. On the other hand, in society – and spurred by authoritarian and right-wing populist political styles – there is an increasing tendency to link transgender identity with debates that cast doubt on or vehemently reject the ethical and political legitimacy of non-binary bodily representations, sometimes even attempting to justify this stance with biblical arguments. This article orients debates about gender, transgender identity, and queer theology and discusses the systematic-theological relevance of transgender identity.

• Anthropology