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  1. Spiritual Life and Relational Functioning: A Model and a Dialogue.Peter J. Verhagen & Agneta Schreurs - 2018 - Archive for the Psychology of Religion 40 (2-3):326-346.
    The purpose of this article is to contribute to the dialogue on spirituality in mental health care. Spirituality is still an uncomfortable theme in mental health care despite a burgeoning literature and research. We will introduce a conceptual model on spiritual and interpersonal relationships based on love in relatedness. The model will enable the therapist to assess the interconnectedness of spiritual and interpersonal relationships, to analyse positive or negative effects of spirituality on interpersonal functioning and vice versa, and to look (...)
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  • Reflective perspectives on Paul.Andries G. van Aarde - 2018 - HTS Theological Studies 74 (4):7.
    The article explores various aspects of understanding Paul. It focuses on his use of the expression ‘the gospel of God’ as the ‘good news’ that originates with God (a subjective genitive) and one that is about God (an objective genitive). The article argues that the cross and resurrection constitute the core of Paul’s message and that this message demands a new ethos because of the ‘dying and rising’ in participation with Christ Jesus. For Paul, the messianic era had already commenced. (...)
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  • ‘His death belongs to them’: an Edwardsean participatory model of atonement.Jonathan Hill - 2018 - Religious Studies 54 (2):175-199.
    The Participatory Model of Atonement offers an alternative view of Christian salvation, drawing on Pauline theology. It conceives of sin as a contagion which can usually be escaped only by dying. By ‘participating’ in Christ's death, the believer can escape its effects without having to die. This notion of ‘participation’ is obscure. I consider a possible way of clarifying it using metaphysical ideas taken from Jonathan Edwards. ‘Participation’ might involve becoming similar to Christ through the action of the Holy Spirit, (...)
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  • The varieties of retributive experience.Christopher Bennett - 2002 - Philosophical Quarterly 52 (207):145-163.
    Retribution is often dismissed as augmenting the initial harm done, rather than ameliorating it. This criticism rests on a crude view of retribution. In our actual practice in informal situations and in the workings of the reactive (properly called 'retributive') sentiments, retribution is true to the gravity of wrongdoing, but does aim to ameliorate it. Through wrongdoing, offenders become alienated from the moral community: their actions place their commitment to its core values in doubt. We recognize this status in blaming, (...)
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