Showing papers in "Theology in 1983"
TL;DR: The End of the Affair as mentioned in this paper discusses the nature of faith in this novel and discusses the relationship between faith and faithfulness in a novel with Stewart Sutherland and G. G. Greene.
Abstract: 5 ibid. p. 120. 6 Waysof Escape, p. 316. 7 See Stewart Sutherland, 'Atheism, Hatred and the Love of God in The End of the Affair', King's Theological Review, 1 (1978) pp. 2-9 for a discussion of the nature of faith in this novel. 8 G. Greene, The End of theAffair (Penguin edition 1975) p. 95. 9 ibid. p. 97· 10 ibid. p. 187. 1 1 Sutherland, op. cit. pp. 6-7. 12 The End oftheAffair, pp. 109-112. 13 G. Greene, ThePower and the Glory (Penguin edition 197 i) p. 208. 14 ibid. p. 218. 15 ibid. p. 197· 16 ibid. p. 65. 17 ibid. p. 195·
3 citations
3 citations
2 citations
TL;DR: The authors The New Atlas of the Bible, Collins, 1969; C. T. Robinson, Can We TrusttheNew Testament.', Mowbrays, 1977, p 31.
Abstract: 1 J. A. T. Robinson, Can We TrusttheNew Testament.', Mowbrays, 1977, p. 31. 2 J. H. Negenman, New Atlas of the Bible, Collins, 1969; C. E. B. Cranfield, The Cambridge Greek Testament Commentary onSt Mark, 1966, pp. 3, 4. 3 See especially M. Black, An Aramaean Approach to the Gospels and Acts, Oxford, 1954· 4 V. Taylor, TheGospel According toSt Mark, Macmillan, 1952, p. 56. 5 E. M. Meyers &: J. F. Strange, Archaeology, The Rabbis and Early Christianity, Abingdon, 1981. 6 J. Bright, History ofIsrael, SCM, 1964, p. 82. 7 Meyers &:Strange, op. cit., p. 62. 8 Ibid., p. 82. 9 G. Bornkamm,jesus ofNazareth, Hodder &:Stoughton, 1969, p. 54· 10 A Companion to theBible, p. 13. 11 Leon Dufour, The Gospels and thejesus ofHistory, Fontana, 1968, p. 118. 12 M. Noth, TheHistory ofIsrael, A. &: C. Black, 1960, p. 422. 13 Ibid., p. 43· 14 Robinson, op. cit., p. 82. 15 Cranfield, Ope cit., p. 4. 16 H. N. Schneidau, Sacred Discontent, Louisiana University Press, p. xii.
TL;DR: Fackenheim, E. H., and Carbone et al. as discussed by the authors, 'Jewish Values in the Post-Holocaust Future',judaism, vol. xvi, no. 3, Summer, 1969.
Abstract: 1 L.Jacobs, Principles of thejewish Faith(Vallentine Mitchell 1964), pp. 388-9. 2 J. H. Hertz, Commentary to thePrayerbook, p. 255. 3 W. G. Plaut, The Growth of Reform judaism (World Union for Progressive Judaism 1965), p. 34. 4 L.Jacobs, Principles ofthejewish Faith, p. 364. 5 As quoted by L.Jacobs, Ope cit. 6 K. Kohler, Ope cit., p. 309. 7 I. Maybaum, The Face of GodAfterAuschwitz. (Polak and Van Gennep Ltd. 1965), p.84· 8 E. Fackenheim, 'Jewish Faith and the Holocaust', Commentary, vol. xlvi, no. 2, Summer, 1969. 9 E. Fackenheim, 'Jewish Values in the Post-Holocaust Future',judaism, vol. xvi, no. 3, Summer, 1969. 10 E. Fackenheim, Christian Century, July 29, 1970, p. 923 as quoted by S. Cain, 'The Questions and Answers After Auschwitz',judaism, vol. xx, no. 3, Summer, 197 L 11 E. Berkovits, Faith After the Holocaust (Ktav Publishing House Inc. 1973). See also E. Berkovits, 'The Hiding God of History', The Catastrophe of European jewry (Y. Gutman and L. Rothkirchen, Eds.) (YadVashem 1976). 12 Ibid., pp. 5-6. 13 Ibid., p. 70. 14 R. Rubinstein, AfterAuschwitz. (The Bobbs-Merill Company, Inc. 1966), p. 70.
TL;DR: In the Church, the emphasis should be placed firmly on the word "one" as discussed by the authors, which is a rather slender response to a subject which the Church is uniquely well-placed to study, and which would seem to be fundamental to the achievement of a properly targeted ministry.
Abstract: and of attentiveness to him, but often, and in the same people, there is also a keenly felt need that plays its part. Unsurprisingly most of these needs spring in one way or another from the approach of death. Sometimes the need is simply for reassurance that God will be with them as they go through. Sometimes the need is for reassurance that they have not lived in vain; that there was some point and purpose in all that they have gone through. Sometimes the need is for reassurance that they will be reunited with those they have loved. Sometimes there is apprehension about whether they will qualify for heaven. It is not quite the fairy tale ending that one might have wished to write, but so it seems to be. In the title at the head of this article the emphasis should be placed firmly on the word 'one'. It makes no claims to be either comprehensive or definitive. It relates only to one particular congregation and is scarcely an adequate basis for generalization even about them. What I hope it may do is to stimulate interest in an area that at present seems rather neglected. Work is being done on it by Edward Robinson at the Religious Experience Research Unit in Oxford, but in terms of the whole Church that does seem a rather slender response to a subject which the Church, with its network of parish priests, is uniquely well-placed to study, and which would seem to be fundamental to the achievement of a properly targeted ministry.
TL;DR: The idea of cathedral preamble to the Elizabethan Statutes of Ely: that the chapter should 'after the example of the primitive Church... assist the bishop as his presbytery in all weightier matters'. as discussed by the authors.
Abstract: P·143· Quoted in full in Plume's Life of John Hacket, prefixed to his Century of Sermons, p. xviii. 8 Parlt. Accounts & Papers, vol. xli, 1837. Quoted in History ofEnglish ClergyJ 18001900 by C. K. F. Brown, p. 57. cj., also Q..uarterly Review (1832), vol. xlviii, p. 564 . 9 EnglishSecular Cathedrals in the Middle Ages, by K. Edwards, puts Chrodegang in his place, and reveals the complexity ofcapitular origins. See pp. 1-22. 10 Later in the sixteenth century the idea grew, e.g. the preamble to the Elizabethan Statutes of Ely: that the chapter should 'after the example of the primitive Church ... assist the bishop as his presbytery in all weightier matters'. 11 Quoted in T. A. Lacey, Life ofH. Thorndike (19 29), pp. 39-41. 12 E. W. Benson, The Cathedral (1878) and his essay in Essays on Cathedrals (edited by Howson) (1872). 13 W. K. Hamilton had been one of the first to advocate this use of cathedral appointments, cj., his pamphlet on Cathedral Reform (1853). E. H. Bickersteth put the idea into practice when he attached diocesan duties to the four canonries at Exeter in the late 1880'S. 14 H. Henson, Retrospect, vol. i, p. 151. 15 TheAdair Report, 1970.
TL;DR: Wittgenstein, Zettel, 2nd edition, Oxford: Basil Blackwell Ig81, § 455· 3 L. Wittgenstein and Zettel as mentioned in this paper, Culture and Value.
Abstract: 1 J. H. Leuba, 'Religious Beliefs ofAmerican Scientists', Harper's 169, p. 297· 2 L. Wittgenstein, Zettel, 2nd edition, Oxford: Basil Blackwell Ig81, § 455· 3 L. Wittgenstein, Culture and Value, Oxford: Basil Blackwell Ig80, p. 65e. At the beginning of his second Meditation Descartes similarly reports that he feels as if he is drowning. 4 Rene Descartes, Discourse onthe Method, III. 5 Cited from G. P. Baker and P. M. S. Blacker, Wittgenstein: Understanding and Meaning, Oxford: Basil Blackwell i qSo, p. 302.
TL;DR: Graves as mentioned in this paper argues that the musical dimension of Mozart's Don Giovanni is related to the plot and purpose of the opera, rather than the theological dimension of the music itself.
Abstract: dominance that Giovanni exhibits (whatever he succeeds in actually doing on the stage) and the daimonic quality that he possesses. To set him beside Sarastro-equally unforgettable in the music that gives him to us-is a telling juxtaposition, and one that gives us clues as to how we are to value Mozart as an operatic composer. Where we differ, I suspect, is that Graves tries to relate the music to a more coherent view of life than I think that Mozart possessed or expressed in his music. He wants to put the focus on plot and purpose; I don't think that Mozart's opera (or any opera) works like that. The theological dimension is, for him, related to that plot and purpose; I find it more mysterious. And, having said that we couldn't have expected Mozart to do something more obviously edifying than write his Don Giovanni (though I think that Graves misunderstands me), everything centres for me on how he was glorifying God by doing so. J.M.