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121.
John Polkinghorne 《Zygon》2005,40(1):43-49
Abstract. Stephen I Gould's notion of non‐overlapping magisteria (NOMA) is neither experientially supported nor rationally justifiable. Influence flows between science and religion, as when evolutionary thinking encouraged theology to adopt a kenotic view of the Creator's act of allowing creatures to be and to make themselves. Alleged simplistic dichotomies between science and religion, such as motivated belief contrasted with fideistic assertion, are seen to be false. Promising topics in the currently vigorous dialogue between science and religion include relational ontology, eschatological credibility, and ethical issues relating to advances in human genetics. 相似文献
122.
Mary E. Hess 《Dialog》2014,53(1):12-22
How has the “new culture of learning” begun to transform us, and in what ways might the faith formation practices of religious communities be impacted by the shift? Recent research funded by the MacArthur Foundation lays an empirical basis for recognizing shifts in learning brought about by widespread access to digital technologies. The implications of that research, in turn, pose widespread challenges to the work of faith formation in contemporary communities of faith. Communicative theologies may be best poised to engage these challenges through the practices of digital storytelling. 相似文献
123.
Michael Brutigam 《Dialog》2019,58(1):70-78
Luther's famous Ninety‐five Theses overshadowed his twenty‐eight theses of the Heidelberg Disputation. This is regrettable insofar as Luther broke in Heidelberg with the traditional scholastic method and introduced for the first time publicly his influential theology of the cross. Luther's existential emphasis in this Disputation is particularly significant, because he answers here the big questions for us: Who am I really in the sight of God? What is my true identity in Christ? Luther radically exposes our self‐centeredness and calls us to look at the world, God, and ourselves through “suffering and the cross,” as only in this way will we be able to perceive clearly and “say what a thing is.” He encourages us to become theologians of the cross who have given up on themselves and discovered that “everything is already done.” Luther's passionate plea to put the cross of Christ at the center of our lives is a welcome reminder for us today, even five hundred years later, as we seek to find out who we are, who God is, and what God is accomplishing in and through us. Rescuing Luther's Heidelberg Disputation from oblivion is vital for the health of both church and academia today. 相似文献
124.
Anantanand Rambachan 《Dialog》2019,58(3):181-182
This article offers a response to the ELCA Declaration of Interreligious Commitment from a Hindu perspective. It raises important questions, and presses Lutherans on the issue of evangelism. 相似文献
125.
Simone Sinn 《Dialog》2019,58(3):191-196
The ELCA Declaration of Inter‐Religious Commitment is an important instrument for mainstreaming inter‐religious engagement in local communities and diverse ministries. This article assesses this recent policy document and highlights how the text engages Lutheran theological reasoning on “the neighbor” for a profound understanding of God's grace, theologically de‐legitimizes hostility and exclusion, and strengthens joint agency. This resonates with current concerns in the global Lutheran communion and the wider ecumenical movement. 相似文献
126.
Stephen Streed 《Dialog》2019,58(4):286-293
Peace is a gift of God. Humans cannot create it. The meaning of “peace” in Hebrew is “completeness.” Humans seek completion in daily tasks, especially in younger years. In later years, completion takes on new urgency in a search for balance and meaning in one's accomplishments. Here a discovery of inner peace begins to take shape, where there is a perfect peace and acceptance. Others chafe under this reality, gravitating toward bitterness. Elderly can learn from Jacob that to struggle with God is to recognize that the formulation of the future comes out of being active in their own efforts. 相似文献
127.
Michelle Mary Lelwica 《Dialog》2019,58(4):277-285
Where does the supposed shame of older women's bodies come from? In this essay, I suggest that such shame is not a natural response to aging; rather, it is a culturally conditioned reaction to the patriarchal fantasy of female physical perfection. While certain norms and narratives within Christianity tacitly encourage women to pursue this fantasy, there are also resources within this tradition that can help us challenge the stigma assigned to older female flesh and affirm the goodness of bodies that have lived a long time. Simultaneously, aging itself can provide a lens for fruitfully rethinking some central Christian ideas. 相似文献
128.
Ofelia Ortega 《The Ecumenical review》2019,71(4):461-462
The context of theological formation in the Caribbean is the diversity and crucible of cultures and in which women have played a great role and made a great impact. 相似文献
129.
Yifan Lu 《The Ecumenical review》2019,71(1-2):64-83
Feminist theology is known for its various critical principles and methods of biblical interpretation. In the process of doing feminist biblical interpretation, feminist theologians have started to build their theological frameworks. This article takes the feminist biblical scholar Elisabeth Schüssler Fiorenza and her construction of the New Testament as an example. In her book Discipleship of Equals, Schüssler Fiorenza put forward the important viewpoint of “equal discipleship.” This viewpoint provides a dialogue between Schüssler Fiorenza and the theological concerns of women in China. Like Schüssler Fiorenza, Chinese theologians have also noted the testimonies of Chinese women Christians in the development of the church. These can help female Christians realize who they are and the significance of being a member of the church. Christian Chinese traditional culture still influences the understanding of women's identity. This will be a significant challenge and task in practising Chinese feminist theology. 相似文献
130.
James N. Amanze 《International review of missions》2019,108(1):124-135
Disability has, in recent years, become a focal point of discussion in many parts of the world with the increasing awareness that people with disabilities (PWDs) are disadvantaged because of their condition. Throughout history, PWDs have been relegated to the status of second‐class citizens and in some instances treated inhumanly. In many cultures, particularly in Africa, issues of disability are surrounded by fear because of the strong belief that they are caused by sin, witchcraft, or evil spirits. People with mental challenges are demonized. This has led to a negative attitude toward PWDs in the world generally and in Southern and Central Africa in particular. This paper discusses the mission of the church in this context. It argues that the church must act as a catalyst for change by generating a positive attitude toward PWDs so that they can enjoy fullness of life. This can be achieved by mainstreaming issues of disability in the social, economic, political, and spiritual life of society as a whole. 相似文献