Showing papers in "Theology in 2009"
TL;DR: The increasing prominence of environmental issues, together with the suspicion that the Bible, both through its creation stories and its eschatological expectations, may discourage a sense of Chris... as discussed by the authors.
Abstract: The increasing prominence of environmental issues, together with the suspicion that the Bible, both through its creation stories and its eschatological expectations, may discourage a sense of Chris...
11 citations
TL;DR: In this paper, an engagement between the biblical text and the Christian tradition, exemplified by Psalm 148 and the work of Thomas Aquinas, may allow this theme to take on a greater importance.
Abstract: The theme of creation's praise of God has occasionally appeared in ecological theological literature but its full potential has not yet been realized. An engagement between the biblical text and Christian tradition, exemplified by Psalm 148 and the work of Thomas Aquinas, may allow this theme to take on a greater importance. Understanding praise as essential to creation's being allows humanity and non-humanity to be identified much more closely while producing a theology which is firmly grounded in the richness of orthodox Christian tradition.
9 citations
TL;DR: The Professional Doctorate in Practical Theology (DPT) as discussed by the authors is an innovative collaborative project in theological eduation in the UK, on which there are currently some fifty students in three universities (Anglia Ruskin with the Cambridge Theological Federation, Birmingham and Manchester).
Abstract: This article seeks to give a brief account and evaluation of an innovative collaborative project in theological eduation in the UK — the Professional Doctorate in Practical Theology (DPT), on which there are currently some fifty students in three universities (Anglia Ruskin with the Cambridge Theological Federation, Birmingham and Manchester. The University of Wales Lampeter has validated but currently not recruited). After a brief introduction describing the project, now in its third year, the article addresses three questions — why this work is ‘theological’, what we have learned in doing it about the appropriate supervision of candidates, and how such professional research can be subversive.
9 citations
TL;DR: In this article, the authors discuss how the British Reformed writers used exactly the type of myths that the Reformation had set its face against, and how ultimately these legends fell from grace.
Abstract: Although the accounts of Joseph of Arimathea's mission to England have their origins in the medieval era, it was during the early modern period that they began to provide a polemical purpose. The English had for centuries used Joseph as proofpositive that their Church had been founded in apostolic times. In the Reformation this usefulness only increased as Joseph could now be used to demonstrate that the English Church had been founded independently of Rome. What emerged was something of a theological oddity. This article discusses how the British Reformed writers used exactly the type of myths that the Reformation had set its face against, and how ultimately these legends fell from grace.
8 citations
TL;DR: The authors argues that the imperatives arising from the ecological crisis demand that Christian interpreters (re)visit the book of Leviticus and, in particular, its conception of land, and that the neglect of this most agriculturally engaged of biblical texts and the failure of Christianity to construct an ethically robust theology of land are hermeneutically connected.
Abstract: This article argues that the imperatives arising from the ecological crisis demand that Christian interpreters (re)visit the book of Leviticus and, in particular, its conception of land. Furthermore, it contends that the neglect of this most agriculturally engaged of biblical texts and the failure of Christianity to construct an ethically robust theology of land are hermeneutically connected. Leviticus' strange, yet profound descriptions of the land as an active character, covenanting with YHWH and the people, not only represent a challenge to certain trends in the history of interpretation, but, it is suggested, also constitute a fruitful location for ecotheological reflection.
6 citations
TL;DR: Pritchard as mentioned in this paper is an amalgam of various addresses given at different times and to a range of audiences, and is divided into three sections: "The Glory of God" (worship, spirituality and theology), "The Pain of the World" (pastoral, community and prophetic ministry); "The Renewal of the Church" (leading and teaching).
Abstract: The word ‘priest’ to describe the ordained ministry in the Church of England is used in the Ordinal and by Robert Martineau in his The Office and Work of a Priest (1972) to which Pritchard pays tribute. But the recently installed Bishop of Oxford surprises by using this term without any explanation or defence. At a time of evangelical ascendancy in the Church of England it is noteworthy. The author addresses many facets of priestly life, personal and public, the roles of parson and spouse, family lives and time allocation, preaching, pastoring and managing, and so on. The writing, rather like the style of priesthood urged upon us here, is relentlessly breezy and cheerful. And John Pritchard has a deep store of aphorism and anecdote. Anyone who has heard him speak will know that this is characteristic. On the printed page, however, I am not sure. This book reads like an amalgam of various addresses given at different times and to a range of audiences. He begins with a look at the current bishops’ criteria for selection for ordination training and ends with advice to someone facing the reality that he or she is not being preferred: ‘Why lament not being an archdeacon when you could . . . be a regular visitor to Mount Athos or be much used in the diocese as an animateur of church debates on climate change and the environment?’ Incidentally, whether serious or in jest, that might be thought less than comforting to a depressed priest. More than once I wished for an index. For example, I was curious about the content of the gospel that is proclaimed and how different emphases may, or may not, emerge at various milestones of ministry. But without an index it was difficult to draw together into a coherent whole themes that were briefly treated several times. The book is divided into three sections: ‘The Glory of God’ (worship, spirituality and theology); ‘The Pain of the World’ (pastoral, community and prophetic ministry); ‘The Renewal of the Church’ (leading and teaching). Most topics to do with ministry – not priesthood alone – that currently preoccupy the Church of England are touched on. The bishop seems to favour a mixed-economy church and Fresh Expressions. A ‘cheer word’ of our time – ‘collaboration’– is briefly mentioned; more might have been said. But, as throughout the book, the bishop seeks balance between different points of view. He puts forward a position and then acknowledges that there are alternatives. There are cartoons by Ron Wood and four prayers (to my mind a strange mix of old and new). Experienced priests could usefully use this as a text against which to measure themselves. Ordinands and the newly ordained will be more Book reviews
6 citations
TL;DR: Trier as mentioned in this paper argues that Barth did not dismiss the historical critical method and pointed out that Barth focused on the Bible's content, in a participatory mode, with attention and love.
Abstract: There is much current interest in ‘the theological interpretation of Scripture’. At least half a dozen studies have recently appeared on this subject, including studies by Jens Zimmerman and by Mark Bowald. None, however, discusses this area with the accuracy, common sense and restraint of Daniel Trier’s work. He puts his case extremely well. Perhaps Trier’s involvement with Kevin Vanhoozer, Craig Bartholomew and N. T. Wright in their massive Dictionary for Theological Interpretation of the Bible has given him a perspective and broad sympathy with biblical, theological and historical scholars. His work is a model of careful judgement. Trier begins with an examination of Karl Barth’s work from 1915 to 1921, rightly describing him as the forerunner of the recent recovery of theological interpretation. He points out that Barth did not dismiss ‘the historical critical method’ (but why do so many writers, even Trier, speak of ‘method’ in the singular, rather than of ‘methods’ in the plural, as if to imply that all historical-critical scholars follow a single method?). He sees Barth’s approach as focusing on the Bible’s content, in a participatory mode, with attention and love. Trier’s more recent heroes include especially Francis Watson and Brevard Childs. He underlines differences between American and British evangelicals. He sees the Enlightenment as transforming the reader into an armchair spectator critic, who attempts to understand everything in terms of scientific cause and effect. Postmodern approaches, he urges, at least recognize our situatedness, the impossibility of an isolated individualism, the spurious nature of claims to approach the text with neutral objectivity, and the ‘scandalous particularity’ of the Bible (p. 34). After this long introduction the first half of the book looks at ‘Common Themes’, and the second part at ‘Continuing Challenges’. Under ‘Common Themes’ Trier first notes the current interest in such series as The Ancient Christian Commentary and The Church’s Bible, and the Brazos Theological Commentaries. He considers typology, allegory and the fourfold sense of Scripture. Next, Trier turns to classic figures of ‘precritical’ exegesis. These include Irenaeus and Augustine, and more recent post-liberal theologians. He offers a positive evaluation of Francis Watson (Text Church and World, and Text and Truth). Third, Trier speaks of listening to the community of the Spirit, referring to Lindbeck, Hauerwas and Stephen Fowl. When he reaches ‘continuing challenges’, Trier turns to challenges relating to biblical theology, and to Don Carson’s proposals for revising Book reviews
5 citations
TL;DR: This paper argued that Christ did not once baptize, but stopped, marking an important shift in his self-understanding, and that Christian baptism was still rooted in his ministry, and thus truly ‘ordained by Christ’.
Abstract: Given the – seemingly undisputed – significance of baptism in primitive Christianity, Jesus’ own baptismal practice is surprisingly obscure. This article argues that he did once baptize, but stopped – marking an important shift in his self-understanding. Christian baptism was nevertheless rooted in his ministry, and thus truly ‘ordained by Christ’.
5 citations
TL;DR: The association of formation for ordained ministry with residential experience still remains, in however attenuated form, a privileged assumption in the construction of clergy training programmes today as discussed by the authors, both residential and non-residential alike.
Abstract: The association of formation for ordained ministry with residential experience still remains, in however attenuated form, a privileged assumption in the construction of clergy training programmes today — both residential and nonresidential alike. In the context ofsevere financial constraint alongside, ofcourse, the development ofnew forms ofministerial formation, this essay argues for a more nuanced and careful reflection on the propriety ofthis association in the light ofvarious experiments in training that non-residential courses have sought to pioneer.
4 citations
TL;DR: In a time of political and economic hyperreality, where there seems to be less and less interval between impulse and act, Simone Weil and Gillian Rose stand together, half a century apart, as polit...
Abstract: In a time of political and economic hyperreality, where there seems to be less and less interval between impulse and act, Simone Weil and Gillian Rose stand together, half a century apart, as polit...
4 citations
TL;DR: In this article, a range of contemporary versions of "evolution denial" are reviewed, before rehearsing evidence from opinion surveys of the support for such positions being taught in schools, concluding with a call to resist the campaign for teaching creationism as part of school science.
Abstract: The paper critically reviews a range of contemporary versions of ‘evolution denial’, before rehearsing evidence from opinion surveys of the support for such positions being taught in schools. Empirical studies of the relationship between creationist views and attitudes to both science and religion among young people are reported, together with recent data showing a positive association between personal dissatisfaction and the embracing of creationism. An explanation for this relationship is offered. The paper concludes with a call to resist the campaign for teaching creationism as part of school science.
TL;DR: Romans 8.19-23 and Colossians 1.15.15-20, in which the whole creation is bound up in the liberating and reconciling work of God, are the most cited Pauline texts in ecotheology.
Abstract: Romans 8.19–23 and Colossians 1.15–20, in which the whole creation is bound up in the liberating and reconciling work of God, are the most cited Pauline texts in ecotheology. These texts can form a hermeneutical lens with which to begin the task of re-reading Pauline ethical themes, such as Christ's self-giving for others, to see if these may be extended beyond their (obvious) anthropocentric focus. Such a re-reading does not pretend that Paul himself envisaged such a broadening of the ethical scope of his teaching. Rather, it is shaped by a hermeneutical perspective that emerges from a reading of the texts in our present context of ecological concern, which in turn opens up possibilities of further fresh readings.
TL;DR: Gaventa as discussed by the authors presented a novel approach to the question of the role of women in the New Testament bypassing the usual texts and concentrates on passages whose significance has hitherto been ignored.
Abstract: the fate of the individual or even the relationship between Israel and the Gentiles. It is nothing less than the redemption of the cosmos from the power of sin and death. This novel approach to the question of the role of women in the New Testament bypasses the usual texts and concentrates on passages whose significance has hitherto been ignored. Most of the chapters in this book have been published previously, as independent essays, which means that there is inevitably some repetition, but this is not excessive. By attempting to see the images in context, Gaventa has made a real contribution to Pauline theology.
TL;DR: In this paper, the role of interpretative strategies in biblical interpretation is explored and it is argued that "doctrinal constructs" play a crucial role in appropriating the significance of biblical texts in and for a particular contemporary context.
Abstract: This essay explores the role of interpretative strategies in biblical interpretation. It is argued that ‘doctrinal constructs’ play a crucial role in appropriating the significance of biblical texts in and for a particular contemporary context. Various such constructs typically employed for an ecological biblical hermeneutics are analysed. Suggestions are offered towards the use of more sophisticated constructs, with reference to the notions of the ‘liberation of creation’, the ‘wisdom of God’ and the ‘whole household of God’.
TL;DR: The work of Carl Schmitt, the German jurist of the last century, has been explored in this article, where the authors explore Schmitt's account of sovereignty within the context of his 'po...
Abstract: There has been a recent resurgence of interest in the work of Carl Schmitt, the German jurist of the last century. This essay explores Schmitt's account of sovereignty within the context of his ‘po...
TL;DR: This paper argued that this grounding lacks adequate biblical support and argued that nations today can collectively be addressed by, respond to, and be held accountable to God, along the lines of biblical Israel.
Abstract: This article explores and challenges the increasingly popular idea that nations can be corporately Christian. Advocates of a ‘Christian nation’ stance hold that a strategic goal of Christian public action is to defend or restore the nation's essentially Christian character. The article expounds this view as expressed in recent statements of British public theologians and church leaders. A core underlying assumption is then identified: that nations today can collectively be addressed by, respond to, and be held accountable to God, along the lines of biblical Israel. It is argued that this grounding lacks adequate biblical support.
TL;DR: Psalm 19 provides a bridge between the themes of the natural order and the Torah as discussed by the authors and its complex metaphor about God's voice informs us of the limitations of knowledge at the boundary.
Abstract: Psalm 19 provides a bridge between the themes of the natural order and the Torah. Its complex metaphor about God's voice informs us of the limitations of knowledge at the boundary. It embodies our ...
TL;DR: Our understanding of Christianity acquires a sociological dimension when we see it as a challenge to prevailing practices of religiously motivated giving, here termed benevolence as mentioned in this paper, which is an essentially non-reciprocal form of giving, constitutive of hierarchical social structure.
Abstract: Our understanding of Christianity acquires a sociological dimension when we see it as a challenge to elsewhere prevailing practices of religiously motivated giving, here termed benevolence. The ‘benevolence’ of pagan societies (ancient and modern), paradigmatically expressed in the symbolic gift of sacrificial ritual and art, is an essentially non-reciprocal form of giving, constitutive of hierarchical social structure. Practices of benevolence articulate socio-religious realities that are incompatible with a proper understanding of the distinctively Christian notion of grace.
TL;DR: Weil and Rosenzweig as discussed by the authors both responded to the First World War as if it were confirmation of a philosophical, political and religious crisis, and this essay shows how much...
Abstract: Simone Weil (1909–43) and Franz Rosenzweig (1886–1929) both responded to the First World War as if it were confirmation of a philosophical, political and religious crisis. This essay shows how much...
TL;DR: The authors re-examine the apparent divergence between the ostensibly pro-Roman orientation of Acts, and the lurid violence directed towards Rome in the Apocalypse and reveal a latent critique of Roman arrogance, epitomized by the cult of the emperor and theomachy (fighting against God).
Abstract: This article re-examines the apparent divergence between the ostensibly pro-Roman orientation of Acts, and the lurid violence directed towards Rome in the Apocalypse. Going beyond the literal surface sense to explore the deeper meanings reveals in Acts a latent critique of Roman arrogance, epitomized by the cult of the emperor, and theomachy (fighting against God). Similarly, the Apocalypse should be read not as an attack on Rome itself, but on those who would compromise with the imperial cult and civic religion. Despite their obvious differences, these texts are united by their call to readers to fear God and keep his commandments.
TL;DR: Ormerod as mentioned in this paper argues that this doctrine is best regarded as "a statement about the universal victimhood of humankind" and affirms the "impetus of God's reconciliation" as grounded in divine compassion.
Abstract: text. It takes pains to relate doctrine to the challenges of contemporary natural science, psychology and anthropology, as well as referring to the way other major world faiths deal with their cognate beliefs. It is also refreshingly sympathetic to liberation and feminist thinking. This is intended as an introductory book, with ‘questions for reflection’ and suggestions for further reading at the end of every chapter. Nevertheless, Ormerod is willing to tackle some pretty difficult topics, especially in his discussion of the grace/sin dialectic. Apart from a few fairly impenetrable quotations (usually from Lonergan), however, the text is quite accessible; and the author himself writes in a clear and interesting way. He is very sure-footed in his use of other theologians, providing the reader with a creative dialogue with a range of big voices from the past and present. But he also has his own strong contribution to make, which finds expression in the many original and potentially fecund insights that he offers. Chief among these is his interpretation of original sin. He argues that this doctrine is best regarded as ‘a statement about the universal victimhood of humankind’. Like an abused child, human beings have been sinned against – entering into ‘a condition of human brokenness, an interior shattering or destruction of consciousness that muddies our search for direction’. And, as with the abused child, this guilt we feel ‘when you have done nothing wrong’ is real and damaging, and needs healing rather than forgiveness. Ormerod develops this theme, with the aid of René Girard’s scapegoat mechanism, to provide some illuminating thoughts about Satan the Accuser, and in affirming the ‘impetus of God’s reconciliation – as grounded in divine compassion’. Readers, theological teachers and scholars who expect a book on doctrine to be rooted in the details of the early trinitarian and christological debates will be disappointed. But those who want their theology to address real human concerns and dilemmas, and to make modern sense of such big theological terms as ‘creation’, ‘grace’ and ‘redemption’, will find their needs effectively met in this rich and well-written volume. I hope that it will be widely read – and not just by Catholics.
TL;DR: One facet of secularization is the loss of connections between the Church and secular institutions as mentioned in this paper, and the Church as an institution needs to embody the gospel a.k.a.
Abstract: One facet of secularization is the loss of connections between the Church and secular institutions. If secularization is to be tackled then the Church as an institution needs to embody the gospel a...
TL;DR: In this paper, the authors argue that it is impossible to support universal human rights from within a particular moral tradition, in this case Christianity, and conclude with a passionate call for action in defence of human rights.
Abstract: impossible to support universal human rights from within a particular moral tradition, in this case Christianity – if indeed that may be said to be a single tradition), the thrust of the book seems bolder, concluding with a passionate call for action in defence of human rights. That I can share the passion, while remaining doubtful about the reasons given for it, perhaps rather illustrates their case for ‘situated universalism’. The book is a very helpful starting point for Christians in general and theological students in particular seeking to think through Christianity and human rights.
TL;DR: In this article, the authors consider how we ought to respond to climate change personally, nationally and internationally, and if this book is taken up, as one hopes it will be, these sections would form wonderful material for parish action groups.
Abstract: from Scripture. In all books of this type, by evangelical Christian economists, botanists or geophysicists, one knows that in their own discipline they would not dream of ignoring the vast mass of work on which their discipline builds. Jürgen Moltmann’s God in Creation was reflecting profoundly on climate change and on the Christian response in 1984! Tellingly, one of the few texts to be quoted at length is Paul Mills’ work on the economy, which tells us that the market economy is biblically based. I respect Mills’ work but this is nonsense of course: there are no analogies between ancient Near Eastern markets and ‘the market economy’ of the past fifty years. The bogey of the centralized state economy that disempowers us is still clanking around in the background. The authors might have considered Cuba’s response to the collapse of oil, and the well-being indicators from that country. The third section considers how we ought to respond to climate change personally, nationally and internationally. There are excellent suggestions here on every level and if this book is taken up, as one hopes it will be, these sections would form wonderful material for parish action groups. What is missing, of course, is the local community level. The authors have not heard of transition towns, and are not aware of the enormous amount being done in response to climate change by radical groups like the citizens of Bovey Tracy, Ivybridge or Totnes. Things are moving – and they need to move. The authors favour decentralized solutions, one of those curious areas where left and right come together. They also acknowledge, however, that governments and indeed inter-governmental organizations are going to have to act and in this respect the balance between individual liberty and the well-being of the whole, which is always under negotiation, even in a market economy, is very much up for discussion. Richard Heinberg’s work is helpful here. The authors share the view that climate change is our most urgent moral and political issue. They, and the increasing chorus of Christian and non-Christian voices arguing the same, have to be heeded.
TL;DR: In this article, the authors explore the apparent opposition between university education understood as unfettered criticism and theological education as faithfulness to a specific tradition, and argue that, in fact, it straddles the opposition he draws, such that it can properly be described as both traditional and critical, as both religious and secular.
Abstract: I use Edward Said's essays on secular and religious criticism to explore the apparent opposition between university education understood as unfettered criticism and theological education understood as faithfulness to a specific tradition. I ask where theological education actually fits on Said's map, and argue that, in fact, it straddles the opposition he draws, such that it can properly be described as both traditional and critical, as both religious and secular. In the process, I suggest that such religious and secular theological education could appropriately consist of a mixture of ‘obedience seeking understanding’, a certain kind of ecumenism, and scriptural reasoning.
TL;DR: Mitchell's life and work concentrates on his return to Anglicanism and his contribution, as an Oxford philosopher working against the stream, to metaphysics and Christian ethics as discussed by the authors.
Abstract: This brief account of Mitchell's life and work concentrates on his return to Anglicanism and his contribution, as an Oxford philosopher working against the stream, to metaphysics and Christian ethi...