Showing papers in "Theology in 1991"
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TL;DR: For example, Skydsgaard as discussed by the authors points out that "no prophetic scripture allows a man to interpret it by himself" (11.1.1) and "no prophet can be interpreted by himself". But what we forget is that this norm-law and prophets, Old Testament and New Testament alike-took shape within a community and expresses the concerns and standards of that community.
Abstract: NO prophetic scripture_ allows a man to interpret it by himself" ( 11. Pet. 1 : 20). For many Christians this is a hard saying. It may be a commonplace that Scripture is a norm for faith and practice. But what we forget so easily is that this norm-law and prophets, Old Testament and New Testament alike-took shape within a community and expresses the concerns and standards of that community. Yet it is beyond question that Scripture originated within the community of Israel, Old and New, and that it exists to testify to the community's fundamental faith. It is addressed to believers in community, and the community is the place where we must listen to it if we expect to hear its real message. When we approach the problem of biblical authority, then, we cannot help asking at the outset how that authority is related to the authority of the believing and witnessing Church itself, and whether it is shared with other organs of authority within the Church. We may usefully start by reviewing the essential facts, about which there is fortunately little room for serious argument. While it may not be possible to describe in full detail the respective roles of oral tradition and written document in the development of Scripture as we know it, it is clear that the Hebrew Scriptures are the term of a long process of crystallization of tradition within the community of the Old Covenant, and that their various elements are meant to bear witness in different ways to God's coven.ant with Israel and to the faith believed and the life lived by his people within that covenant. Similarly, when the New Covenant has been sealed in the blood of Christ, the Christian witness to God's re-creative act is formulated in a communal tradition, and it is this tradition, first communicated by word of mouth in the apostolic proclamation of God's wonderful works in Christ, that is written down, edited, collected, commented upon, in Gospels, Acts, Epistles, Apocalypse. The process is lucidly described by K. E. Skydsgaard:
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TL;DR: Hollenweger et al. as mentioned in this paper have translated a number of traditional hymns from the vernacular to the English language and used them to represent different strands of musical tradition found in today's Christian music.
Abstract: 5 Quoted from Castle, ibid. These hymns have been translated, by a Zambian, from the vernacular. No attempt has been made to meddle with the English phraseology which retains some of the flavour of the vernacular. 6 A. P. Merriam, The Anthropology of Music (Evanston: Northwestern University Press, 1964) pp. 185 and 13. 7 ibid., p. 188. J.H. K. Nketia, The Music of Africa (Victor Gollancz 1975) P·177· 8 See Hymns Ancient and Modern Standard Edition (William Clowes & Sons Ltd. 1924) no. 573. The 1924 A & M is the 1889 edition reset with a second supplement. 9 ibid. no. 227; cf. Revelation 2I. I 8 ff. 10 ibid. no. 169. 1 I Hymns Ancient and Modern New Standard Edition (Hymns Ancient and Modern Ltd. 1984) no. 419. 12 'We have sought to represent in the contents the many different strands of musical tradition found in today's Christian music, whilst at the same time to include a substantial number of traditional hymns which will be familiar territory.' From the Introduction to Mission Praise-r-Mission England Praise, Music Edition (Marshall, Morgan & Scott 1983). 13 See sociologist B. R. Wilson's definition of a sect in his essay'Analysis of Sect Development' in B. R. Wilson (ed.), Patterns of Sectarianism, Organization and Ideology in Social and Religious Movements (Faber & Faber 1967) PP.23-4. 14 For example see MissionPraise no. 132 with the inclusion of verse 2, and no. 149 with the inclusion of verse 2. 15 The Book of Common Prayer has no ordained place for the hymn in its rubrics. The BCP was reckoned to express everything that a hymn needs to express with regard to God and with regard to man. For Anglicans, the hymn supports the liturgy. For Methodists, by contrast, hymns are clearly vehicles of doctrine. 16 For a further discussion of this point see W.J. Hollenweger, 'Music in the Service of Reconciliation', Theology XCII (July 1989), especially p. 279.
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TL;DR: For example, when we "awake up after his likeness", it won't be that we are all "look-alikes" of the Jesus of the New Testament-clones of Jesus: it will be that, given our unique raw materials and, above all, the work of grace upon them, upon our nature, we shall have been changed, as St Paul says, "into his likeness from glory to glory". That's the rake's progress as mentioned in this paper.
Abstract: sermon the text I tacked on to the beginning: 'When I awake up after thy likeness, I shall be satisfied with it.' But I must say a final word about that word 'likeness'. Since my portrait was finished, people have talked rather easily about it being a 'very good likeness', without, I think, always recognizing just what technical competence that has requiredin terms of application of paint, composition, colour, knowledge of anatomy, and so on. There's theology there. Whatever else portraiture requires, it all depends on very down-to-earth technical skill-though that isn't enough in itself. There have been others who, I think as a kind of 'leg-pull', have said the portrait flatters me. I am reminded that when Velasquez painted Philip IV, he turned a rather unglamorous individual into quite a convincing candidate for the divine right of kings. I don't think Diccon Swan has attempted that sort of thing with me! But perhaps there's something theological there. When we 'awake up after his likeness', it won't be that we are all 'look-alikes' of the Jesus of the New Testament-clones of Jesus: it will be that, given our unique raw materials and, above all, the work of grace upon them, upon our nature, we shall have been changed, as St Paul says, 'into his likeness from glory to glory'. That's the rake's progress. And because of that alone, 'When I awake up after thy likeness, I shall be satisfied with it.'
TL;DR: In this paper, the authors tried to find the selling point of each subject by linking these subjects with their best-known achievement, namely the Creeds, and instead of "Early Church History" or "Doctrine" they chose a more personally involved and contemporary description, namely "Working Out a Christian Ethic".
Abstract: 5 It is possible that my wording partly determined the relative positions of each subject. The actual question was intended to seek the 'selling' point of each subject. So rather than 'Early Church History' or 'Doctrine' I linked these subjects with their best-known achievement, namely the Creeds. And rather than 'History of Christian Ethics' I picked a much more personally involved and contemporary description, namely 'Working Out a Christian Ethic'. I think most of these descriptions are defensible.
TL;DR: In this article, the authors argue that people are free to decide for themselves how best to think and reflect theologically about their own particular human experiences, but that they are left to decide how to do so.
Abstract: practical theology but that they are left to decide for themselves how best to think and reflect theologically about their own particular human experiences. Perhaps this is the only way that it can be, as we continue to ask questions about the practical nature of theology and the theological nature of practical action. We need to continue to further the debate about how practical theology can develop as a vigorous discipline.