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Using His Example to Spark Your Moral Courage
Few people realize that the Gospels include at least fifteen different stories about Jesus’ anger. When was Jesus angry? What was He angry about? Is Jesus’ anger relevant today? Is it right for a Christian to be angry? Although sinful anger cannot achieve the righteousness of God, godly anger can rouse a sleeping church. Godly anger lights a flame that fuels people to wake up and be truthful out loud, so that many (who don’t expect it) can be healed. Godly anger is powerful. It’s an aspect of real love. It ushers in true hope because it knows that God is faithful. It dares to take a risk because it trusts that God has its back.
Without the salt of Jesus’ anger, people accept what’s unacceptable. We allow what we shouldn’t allow. We don’t make changes we should make. We deceive ourselves into thinking that corruption doesn’t need to be opposed. Godly anger is not afraid. It assumes responsibility. It motivates us to confront things we wish did not exist. Jesus’ anger is God’s gift to help deliver us.
Toward a Third Article Ecclesiology
The phrase Third Article Theology is used in two senses: first, to characterize a methodological approach that intentionally starts with the Spirit, and second, as the theological understanding that emerges from this approach. Over recent decades, Spirit Christology has utilized the approach of Third Article Theology to gain significant insight into the person and life of Christ. The Anointed Church extends this work, providing the first constructive and systematic ecclesiology developed through the approach of Third Article Theology. Gregory J. Liston argues that a pneumatological lens irreducibly informs the connection between other theological doctrines and ecclesiology. Utilizing this insight, the Church is examined from the vantage points of Christology and the Trinity >through such a pneumatological lens. The constituent features of a Third Article Ecclesiology developed in this manner are compared and contrasted with critical evaluations of ecclesiological understandings developed through alternative approaches, particularly those of Barth, Zizioulas, and Volf. Arguing that the immanent identity of the Spirit is reprised on a series of expanding stages (Christologically, soteriologically, and, most pertinently here, ecclesiologically), Liston concludes that the Church can be characterized as existing in any and all relationships where, by the Spirit, the love of Christ, is offered and returned.
Biblical scholars have often contrasted the exegesis of the early church fathers from the eastern region and “school” of Syrian Antioch against that of the school of Alexandria. The Antiochenes have often been described as strictly historical-literal exegetes in contrast to the allegorical exegesis of the Alexandrians. Patristic scholars now challenge those stereotypes, some even arguing that few differences existed between the two groups.
This work agrees that both schools were concerned with a literal and spiritual reading. But, it also tries to show, through analysis of Theodore and Theodoret’s exegesis and use of the term theoria, that how they integrated the literal-theological readings often remained quite distinct from the Alexandrians. For the Antiochenes, the term theoria did not mean allegory, but instead stood for a range of perceptions—prophetic, christological, and contemporary. It is in these insights that we find the deep wisdom to help modern readers interpret Scripture theologically.
Beyond Divine Maturity
In Portraits of a Mature God, Mark McEntire traced the narrative development of the divine character in the Old Testament, placing the God portrayed at the end of that long story at the center of theological discussion. He showed that Israel’s understanding of God had developed into a complex, multipurpose being who could work within a new reality, a world that included a semiautonomous province of Yehud and a burgeoning Mesopotamian-Mediterranean world in which the Jewish people lived and moved in a growing diversity of ways. Now, McEntire continues that story beyond the narrative end of the Hebrew Bible as Israel and Israel’s God moved into the Hellenistic world. The “narrative” McEntire perceives in the apocryphal literature describes a God protecting and guiding the scattered and persecuted, a God responding to suffering in revolt, and a God disclosing mysteries, yet also hidden in the symbolism of dreams and visions. McEntire here provides a coherent and compelling account of theological perspectives in the apocryphal writings and beyond.
Did our modern understanding of just war originate with Augustine? In this sweeping reevaluation of the evidence, Philip Wynn uncovers a nuanced story of Augustine’s thoughts on war and military service, and gives us a more complete and complex picture of this important topic. Wynn’s book reevaluates Augustine’s thought on war and challenges the common assumptions about Augustine and the doctrine of “just war”.
Scholarship has painted many pictures of Augustine—the philosophical theologian, the refuter of heresy, or contributor to doctrines like Original Sin—but the picture of Augustine as preacher, says Sanlon, has been seriously neglected. When academics marginalize the Sermones ad Populum, the real Augustine is not presented accurately. In this study, Sanlon does more, however, than rehabilitate a neglected view of Augustine.
How do the theological convictions that Augustine brought to his preaching challenge, sustain, or shape our work today? By presenting Augustine’s thought on preaching to contemporary readers Sanlon contributes a major new piece to the ongoing reconsideration of preaching in the modern day, a consideration that is relevant to all branches of the twenty-first century church.
Locating a Tradition in Ancient Israel
Peterson engages one of the most enduring controversies in current critical scholarship on the Hebrew Bible, the identities and provenances of the authors of the various “editions” of the Deuteronomistic History. Critically reviewing the presuppositions of scholars reaching back to Martin Noth, and using careful analysis of motif and characterization at each redactional level in each book of the Deuteronomistic History, Peterson asks where we might locate a figure with both motive and opportunity to draw up a proto-narrative including elements of Joshua, Judges, Samuel, and the first part of 1 Kings.
Posing his questions in the form of a “Whodunit?” Peterson identifies a particular candidate in the time of David who had both knowledge and a theological and political agenda, qualified to write the first edition. He then extends the method to identify the particular circle who became the custodians of the Deuteronomistic narrative and supplies successive redactions, informed by the original formative vision, down to the time of Jeremiah. Careful argumentation yields surprising results at each stage.
Journeying toward Wholeness
Martin Luther King's observation that 11 a.m. on Sunday is the most segregated hour of the week remains all too true.
Christians addressing racism in American society must begin with a frank assessment of how race figures in the churches themselves, leading activist Joseph Barndt argues. This practical and important volume extends the insights of Barndt's earlier, more general work to address the race situation in the churches and to equip people there to be agents for change in and beyond their church communities.
A hallmark of Barndt's analysis is his keen grasp of the deep yet checkered legacy that American church and church bodies inherit on this question. Yet Barndt also lifts up the ways in which their prophetic work has proved a catalyst for progress in American race relations, and he clearly shows why and how churches can inculcate an anti–racist commitment into their collective lives.
A Christian Spirituality
Before Nature caps a set of themes first brought to the fore in Santmire’s previous work, most notably the classic Travail of Nature. Here Santmire continues the pursuit of a theology bound up with nature and its condition, especially the fragility and fervent expectation of nature’s redemption. Out of this concern, Santmire invites readers on a theological and spiritual journey to a prayerful and contemplative knowledge of the Triune God, in which practitioners are inducted into a bountiful relationship with the cosmic and universal ministry of Christ and the Spirit uniting all of nature in a single vision of hope and anticipation. Scholarly, practical, and accessible.
History and Eternity in Henri de Lubac
Between Apocalypse and Eschaton examines the systematic theology of Henri de Lubac, SJ, one of the most significant Catholic theologians of the twentieth century. While much of the recent work on de Lubac centers on the controversies surrounding his theology of the supernatural, Between Apocalypse and Eschaton argues that eschatology is the key to de Lubac’s theological project and critical to understanding the nouvelle théologie, the group of theologians with whom de Lubac was associated. At the time, intra-Catholic controversies arose around the nouvelle théologie as part of a broader anxiety over the loss of the eternal in twentieth-century Europe. The German occupation of France in World War II was the backdrop for a renewed apocalyptic and eschatological thinking among French Catholics. The nouvelle théologie generated a debate over the meaning of “the end” that was critical to understanding the theological, spiritual, and political fissures in the postwar period. After World War II, de Lubac’s writings increasingly focused on the theology of history and eschatology. The present work returns focus to this often neglected aspect of de Lubac’s work.