Showing papers in "Theology in 1981"
TL;DR: Hebblethwaite et al. as discussed by the authors, 'Providence and Divine Action', religious studies, 14 June 1978, p. 223, and 'Theology and Theology' (Oct. 1975) pp. 554-5.
Abstract: 1. David Galilee, Letter in Theology LXXVIII (Oct. 1975) pp. 554-5. 2. Brian Hebblethwaite, 'Providence and Divine Action', Religious Studies, 14 June 1978, p. 223. 3. Reflective Faith (1972), pp. 24-38. 4. Faith and Speculation (1967), p. 47. 5. ibid. p. 104. 6. ibid. p. 23. 7. ibid. p. 62. 8. ibid. p. 82. 9. SavingBelief(1964), p. 52. 10. ibid. pp. 50-1. 11. Faith and Speculation, p. 159. 12. A Science of God? (1966), pp. 87-8. 13. ibid. p. 90. 14. Faith and Speculation, p. 159. 15. SavingBelief, pp. 82-3. 16. art. cit. p. 235. 17. Faith andSpeculation, p. 63. 18. ibid. p. 65. 19. ibid. pp. 78 and 110. 20. ibid. p. 66. 21. Augustine, Confessions XI, 14. 22. Faith and Speculation, p. 66.
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TL;DR: The Rule of the Master of the Monastic Rule of Saint Augustin has been translated into English by Parry and Eberle as discussed by the authors and is available in the Sources Chretiennes series.
Abstract: the new translation of the RB contained in Households of God by David Parry, OSB (London, 1980). See also The Rule ofSaint Benedict, trs. J. McCann (London, 1976). 2. It is not known who the Master was nor where the Rule which is called The Rule of the Master comes from. A critical edition of the RM is available in the Sources Chretiennes series. There is an English edition of the RM: The Rule of the Master, trs. LukeEberle (Kalamazoo, 1977). Quotations used here are from this edition. 3. The Rule of Augustine presents critical problems which are ignored here. See La Regie de Saint Augustin, Luc Verheijen (Paris, 1967). English quotations from the Rule of Augustine are here taken from The Rule ofAugustine, trs. Thomas A. Hand (Dublin, 1956). 4. Dom Paul Delatte, The Rule ofSt Benedict (London, 1921), p. ix. 5. Adalbert de Vogue, 'Sub Regula Vel Abbate-A Study of the theological significance of the ancient monastic rules' in Rule and Life: A Symposium (Kalamazoo, 1971), p. 53. 6. Op. cit., pp. 55, 57. 7. Western Society and the Church in the Middle Ages (Harmondsworth, 1970), p. 223). 8. Searchingfor God (London, 1977), pp. 93-4. 9. Benedictine Monachism (London, 1924), p. 201. 10. Ch. 20. Benedict also sees prayer as set against an awareness that God is always present (Cf. Ch. 31). In contrast to the advice of the influential English Benedictine Augustine Baker he also demands that monks should think about the words used at the opus Dei (Cf. Ch. 19). 11. 0PI'cit., p. 55.
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TL;DR: The crucifix is in wood and clay, and Edilberto Merida is a contemporary Peruvian Indian sculptor who has been imprisoned in both Brazil and Chile for his political beliefs.
Abstract: 1. World War 1 Journal, quoted by Robert Faricy in The Cross Today, Gerald O'Collins S.J., Robert Faricy S.J., Maurizio Flick S.J. (E. J. Dwyer, Rome and Sydney, 1977), p. 19. 2. Letter of September 18, 1948. to Rhoda de Terra, published in Letters to Two Friends (New York, 1968), p. 187. Quoted in The Cross Today, p. 21. 3. The Divine Milieu, tr. B. Wall et al. (New York, 1960), p. 104. Quoted in The Cross Today, p. 20. 4. 'Cosmic Life' in Writings in Time of War, tr. R. Hague (London, 1968), p. 107, quoted in TheCross Today, p. 19. 5. (Orbis Books, Maryknoll, New York, 1973). The crucifix is in wood and clay, and Edilberto Merida is a contemporary Peruvian Indian sculptor. 6. Guido Rocha is a contemporary Brazilian sculptor who has been imprisoned in both Brazil and Chile for his political beliefs.
TL;DR: In this paper, the authors present a survey of the social context of the modern world with a focus on Pentecostal prayer meetings and discuss the role of role conflict among the participants.
Abstract: 18. F. Boulard, An Introduction to Religious Sociology: Pioneer Work in France (Darton, Longman and Todd 1960), p. xi. 19. Eric Kemp, 'Sociological Surveys' in Chichester Diocesan News (November 1980), p.2. 20. Quoted by Robin Gill, The Social Context of Theology: a Methodological Enquiry (Mowbray 1975), p. 18. 21. See my 'Noli metangere', Ope cit. 22. Francis Absalom, 'The Anglo-Catholic Priest: Aspects of Role Conflict' in Michael Hill, A Sociological Yearbook ofReligion in Britain 4 (S.C.M. 1971), pp. 46-61. 23. Kung, ibid. p. 87. 24. ibid. 25. E. Kenneth Lee, Church Times, 12January 1981. 26. Church Times, 10 October 1980. 27. Church Times, 2January 1981. 28. On Beinga Christian, p. 87. 29. John Orme Mills, 'God, Man and Media: On a Problem Arising when Theologians Speak of the Modern World' in David Martin, John Orme Mills and W. S. F. Pickering, Sociology and Theology: Alliance and Conflict (Harvester 1980), p. 137. 30. Mills,ibid.p.137. 31. Karl Rahner, Theological Investigations 14: Ecclesiology, Q.uestions in the Church, The Church in the World (Darton, Longman and Todd 1976), p. 105. 32. Francois Wendel, Calvin: -The Origins and Development of his Religious Thought (Fontana 1965), p. 307. 33. Paul Tillich, The Courage toBe (Fontana 1962), pp. 105 ff. 34. Karl Barth, The Church and thePolitical Problem ofourDay (Hodder and Stoughton 1939), pp. 46 ff. 35. Karl Barth, Theological Existence Today: A Plea for Theological Freedom (Hodder and Stoughton 1933). 36. Rahner, p. 264. 37. British Sociological Association, 'Statement of Ethical Principles and Their Application to Sociological Practice' (1973), p. 3. 38. Field notes made during pentecostal prayer meetings and included in my 'Inter-personal communication in Pentecostal Meetings', Sociological Review26 (August 1978), pp. 511-12. 39. Church Dogmatics 2: The Doctrine ofGod. PartI (T. and T. Clark 1957), pp. 647-8. 40. In Martin, Mills and Pickering (1980), p. 152. 41. ibid., p. 151. 42. ibid., p. 153. 43. Ramsey, Models and Mystery (Oxford University Press 1964), p. 44. 44. Bernice Martin and Ronald Pluck, Young People's Beliefs (General Synod Board of Education 1977). 45. John Macquarrie, Principles ofChristian Theology (S.C.M. Press 1966), p. 346. 46. Ramsey, p. 44.
TL;DR: In this article, Murray describes Christians' approach to trade unions as falling into one of two traps: they either fail to face the fact that tensions, clashes of competing responsibilities, even conflicts, are inherent in society, and therefore do not explore the role of negotiation and compromise in resolving those conflicts.
Abstract: What have Christians to learn from the trade unions about involvement in today's society? Many Christians reflecting as they do common prejudices against organized labour would look for no light from a subject generating so much heat. At best they are like the child asked about the value of pins: 'Pins are useful little things; they have saved many people's lives by nota-swallowing of them.'! Yet the struggle to manage our economy against the backcloth of industrial decline has never placed industrial life and organizations more centrally on all our agendas. It has ensured that organized labour will continue to occupy a central place in any consideration of what can and should happen in Britain in the next generation. To examine the strengths and limitations of such trade union involvement in society could well be a most important source of help for Christians concerned to develop more adequate political thought and practice. Even a brief survey of such experiences is important, since it is clear that although some good Christians and Christian organizations are working hard in the field they often show the signs of a too simple understanding of a support for trade unions in particular and radical politics in general. Len Murray describes such Christians in their approach to trade unions as falling into one of two traps. 'They either fail to face the fact that tensions, clashes of competing responsibilities, even conflicts, are inherent in society, and therefore do not explore the role of negotiation and compromise in resolving those conflicts. Or they adopt a defensive-even starry-eyed-attitude to unions, pleading their case as defenders of the weak against the strong.'2 Murray's perceptive comments could equally serve as an accurate judgment on most of the material found in Agenda for Prophets: towards a political theology for Britain, with its talk of overthrowing capitalism, supporting class war, advocating workers' control, and adopting an over-simple type of Marxist analysis. Indeed, to read these pages also reminds one of Tawney's words written in the 1930s but so relevant to the subject and problems under consideration in this article. He talked of his support for the solid trade unionist well-versed and tempered in the realities of industrial and political life. Yet he also spoke of his suspicion of his friends in the intelligentsia who were so often reminiscent of the hair-brained chatterers and magpies of Continental revolutionists as to be quite insensitive to the nature of British Socialism and the political necessity for Labour unity. He noted that