A liberális teológia kritikája. A Debreceni Hitvallás (1875) és az új ortodoxia krisztológiája a Heidelbergi Káté és a II. Helvét Hitvallás tükrében

A Critique of Liberal Theology. The Christology of the Confession of Debrecen (1875) in the Light of Heidelberg Catechism and the II. Helvetic Confession. The study aims to compare some of the Christological statements of Hungarian liberal theology and the Confession of the New Orthodoxy of Debrecen (1875). First, it explores the context where the debate took place. At the same time, it is ex-plained briefly how genuine Hungarian theology was being shaped and articulated. Then, some selected Christological texts of the Confession will be analysed in the light of Heidelberg Catechism and the II. Helvetic Confession so as to point out how far liberal, modern theology has gone with its earnest yet radically different in-terpretation of the basic tenets of the creed. As a conclusion, it will be underlined how close the confessions – regardless of space and time – stood to each other in their endeavour to combat ‘heresy’, non-orthodoxy emerging either in the early church or in modern times. Keywords: Confession of Debrecen, Christology, Heidelberg Catechism and the II. Helvetic Confession, Hungarian liberal theology

Bridges Badly Built

This chapter unpicks the strange fact that John William Draper and Andrew Dickson White both claimed to be writing to reconcile science and religion, and yet managed to do the precise opposite—they significantly boosted the conflict thesis. What exactly were the motivations of the two men; how did they get it so wrong? By looking at their respective influences and analyzing their progressive and liberal theology, this chapter unravels the apparent contradiction. It concludes that the looseness of their pseudo-Christianity actually led to agnostics and atheists appropriating their manuscripts in a way that neither of them could have previously imagined. By attacking what they saw as backward and naïve theology, both Draper and White undermined the historical faith altogether, and made it possible for their own conflict thesis narrative to be turned against them. Their liberal Protestantism turned out to be far closer to full-blown atheism than they had ever realized.

Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today

Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.

Religionizing Christianity: Towards a Poststructuralist Notion of Global Religious History

By relying on poststructural theory, this article will demonstrate how a consistent historicization can help us increase our understanding of how religious contexts changed in light of colonialism and globalization during the nineteenth century. While it is well known that such changes took place in non-Western regions, the article will show – by example of German liberal theology – that it was also in the so-called West that common systems of knowledge were transformed against the backdrop of global entanglement. On the basis of some prominent protagonists of so-called Culture Protestantism (Kulturprotestantismus), I will demonstrate how global debates led to a certain re-conceptualization of Christianity as a world religion in the late nineteenth century. By identifying different traditions such as Christianity or Buddhism as equivalent, those theologians supported the emerging global awareness of religion as a universal aspect of human life and a category sui generis.

Tinjauan Kritis Terhadap Ajaran Fredrich Schleiermacher Dalam Hubungannya Doktrin Dasar Kristen

God created man with many uniqueness from all other types of creation, one of which is the ability to think and reason about something. The purpose of this uniqueness is for humans to become divine partners in protecting and caring for the earth and what is in it. But unfortunately that uniqueness is tainted by because man's own disobedience to God's prohibition in the Garden of Eden.Even so, the human ability to think and reason is not lost. Humans are given the opportunity to work to work on this damaged earth even with pain. This ability to think continues to develop in great works and has become an icon of human civilized history. seen from historical buildings, but also through thoughts that can influence the challenges in people's lives, that is the fruit of the uniqueness of human thought that was created by God.Human thought that has developed over a period of time has become a disaster, where God is no longer needed in the modern world, the rise of liberal theology brings out the power of intellectual thought and intuition. The purity of Christian teachings has become relative and dragged into a vortex of increasingly sharp criticism. Can the Bible dim the teaching deviations, straighten out the understanding that has been dragged into corrupted rationale. Abstrak Indonesia Tuhan menciptakan manusia dengan banyak keunikan dari segala jenis ciptaan lainnya, salah satunya adalah kemampuan untuk berpikir dan menalarkan sesuatu.Tujuan dari keunikan itu adalah supaya manusia menjadi mitra Ilahi dalam menjaga dan memelihara bumi serta yang ada di dalamnya.Tetapi sayang keunikan itu tercemar oleh karena ketidaktaatan manusia itu sendiri terhadapan larangan Allah di Taman Eden. Walaupun demikian kemampuan manusia untuk berpikir dan bernalar tidak hilang, manusia diberi kesempatan untuk berkarya mengusahakan bumi yang sudah rusak itu meskipun dengan bersusah payah.Kemampuan berpikir itu terus berkembang dalam sebuah karya-karya besar dan menjadi ikon sejarah beradaban manusia.Karya agung itu bukan hanya terlihat dari bangunan-bangunan bersejarah, tetapi juga melalui pemikiran-pemikiran yang dapat mempengaruhi tantanan dalam kehidupan masyarakat, itulah buah dari keunikan pemikiran manusia yang diciptakan Allah. Pemikiran manusia yang semakin berkembang dalam kurun waktu tertentu menjadi petaka, dimana Allah menjadi tidak diperlukan lagi dalam dunia modern, kebangkitan teologi liberal menyuguhkan kekuatan pemikiran intelektual dan intuisi. Kemurnian ajaran Kristen menjadi menjadi relative dan terseret dalam pusaran kritik yang semakin tajam.Mampukah Alkitab meredupkan penyimpangan pengajaran, meluruskan pemahaman yang terseret dalam rasional yang tercemar.

Academic Relations Between Debrecen and Vienna: Exemplified By Eduard Böhl and Sándor Venetianer

The study seeks to investigate the relationship between Theological Faculty of Debrecen Reformed College and the Protestant Theological Faculty at University of Vienna. The counter-movements against modern, or so-called liberal theology brought Eduard Böhl from Vienna and Ferenc Balogh into a shared theological camp. The former followed the German-Dutch confessionalist Pietist of Reformed faith the letter became the leading figure of New-Orthodoxy movement of Debrecen. Both professors were keen on educating and training students with a view to respect and love the traditional doctrines, faith expressions of the church. Their endeavoured to put their students into significant jobs where influence could be exerted. This paper shows light on how Böhl sought to manage a former student, Sándor Venetianer’s carreer so as to continue the kind of theology that the famous professor of dogmatics also promoted.