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On the Rationality of Revelation and the Irrationality of Some Believers
Faith and reason, especially in Roman Catholic thought, are less contradictory today than ever. But does the supposed opposition even make sense to begin with? One can lose faith, but surely not because one gains in reason. Some, in fact, lose faith when reason is not able to make sense of the experience of our lives. Yet, we actually lose reason by losing faith. Examining such topics as the role of the intellectual in the church, the rationality of faith, the infinite worth and incomprehensibility of the human, the phenomenality of the sacraments, and the phenomenological nature of miracles and of revelation more broadly, this book spans the range of Marion’s thought on Christianity. Throughout he stresses that faith has its own rationality, structured according to the logic of the gift that calls forth a response of love and devotion through kenotic abandon.
"Then came the crisis of 1933." This is Bonhoeffer's own phrase in a letter that documents a turning point in his own life as well as that of the nation. Of Bonhoeffer s own life at this time, his biographer writes, "The period of learning and roaming" from 1928 until 1931 "had come to an end" as the young lecturer, age 26, began to teach "on a faculty whose theology he did not share" and to preach "in a church whose self-confidence he regarded as unfounded." Bonhoeffer was becoming part of a society that was moving toward political, social, and economic chaos."<,/P>
Events moved quickly at the onset of 1933 in Berlin. In only one hundred days the path was cleared by the German Parliament and the Nazi Party for the establishment of the fascist dictatorship. These one hundred days, as well as the preceding and succeeding months, are reflected in the materials in this volume: in letters, in sermons, in Bonhoeffer's university teaching, in manifestos and a church confession, and in his proactive engagement in the developing church struggle. The vast majority of these are translated here for the first time.
From Philosophy of God to Philosophy of Religious Studies
Jim Kanaris provides a comprehensive understanding of esteemed theologian Bernard Lonergan’s philosophy of religion and a crucial means of identifying precisely the points of contact between Lonergan’s thoughts on God and religion and the issues presently discussed by philosophers of religion. Defining Lonergan’s philosophy of religion presents a challenge because he does not use the term as it is generally understood. Rather, Lonergan addresses these issues under the guise of philosophy of God or natural theology, understands the role of religious experience idiosyncratically, and allows this concept to play various roles in his thought. The dynamics of these various components, their interrelationships, and their function from early to late development are fleshed out in this work. Kanaris finds Lonergan’s philosophy of religion developing at that period when he attributes a new importance to the influence of religious experience. What this means for Lonergan’s controversial proof of God’s existence, the role of Lonergan’s concept of consciousness, and the specifically religious dimension of the notion of experience are explored, along with the emergence of what is technically philosophy of religion.
The Sins that Sabotage Divine Love
Love was at one time a powerfully unifying force among Christians. In his letters, Paul consistently evokes charity as the avenue to both human and divine communion. If the magnitude of charity was of the upmost importance to early Christians, so were those sins that aimed to distract Christians from acting based on love. Taking seriously the efforts of Paul, and later Thomas Aquinas, to expose and root out the sins against charity, Matthew Levering reclaims the centrality of love for moral, and in fact all, theology.
As Levering argues, the practice of charity leads to inner joy and peace as well as outward mercy, good will, and unity with God and neighbor. The sins against charity—hatred, sloth, envy, discord and contention, schism, war and strife, and sedition and scandal—threaten love’s concrete effects by rebelling against dependence on God and undermining interdependence on others. The Betrayal of Charity seriously considers the consequences of each of the sins against love, compelling individuals and communities to recognize their own loss of charity. In doing so, Levering fosters a spirit of restoration and reminds readers that love—not the sins against it—will have the last word.
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.
A Constructive Account of Theology and the Church
What is the relationship of the church to theology? How does the church relate to the work of creative theological authorship, particularly when authors propose novel claims? Even more, how do ecclesial models, particularly of ecclesial authority, underwrite or authorize how theology is done? Saler takes up these challenging and provocative questions and argues for a fresh ecclesiology of the church as event, specifically as a diffusively spatialized event.
Establishing this claim through the fascinating historical encounters between thinkers like Thomas More and William Tyndale, John Henry Newman and Friedrich Schleiermacher, Between Magisterium and Marketplace provides a theological genealogy of modern ecclesiology, arguing that modern and contemporary ecclesiology is a theological contest not between Barth and Schleiermacher, but rather Newman and Schleiermacher. Constructing an alternative path, Saler turns to the work of a diverse array of authors past and present to argue for a humble yet hopeful view of the theological task in light of contemporary ecclesial opportunities.
A Theology for Bystanders
Theological conversations about violence have typically framed the discussion in terms of victim and perpetrator. Such work, while important, only addresses part of the problem. Comprehensive theological and pastoral responses to violence must also address the role of collective passivity in the face of human denigration. Given the pervasiveness of inaction—whether in the form of denial, willful ignorance, or silent complicity—a theological reflection on violence that holds bystanders accountable, especially those who occupy social sites of privilege, is long overdue. In Beyond Apathy, Elisabeth T. Vasko utilizes resources within the Christian tradition to examine the theological significance of bystander participation in patterns of violence and violation within contemporary Western culture, giving particular attention to the social issues of bullying, white racism, and sexual violence. In doing so, she constructs a theology of redeeming grace for bystanders to violence that foregrounds the significance of social action in bringing about God’s basileia.
Conflicting Interpretations of the Liturgical Reform
The reform of the liturgy is at risk, says Andrea Grillo. Recent developments have sown doubts and confusion within the church. While many authorities pay lip service to the importance of the liturgical reform that followed Vatican II and cite all the right documents, what they offer is "out of tune" with the fundamental reasons for the reform.Grillo argues that the church today must refresh its collective memory of the essential meaning of the liturgical reform. For Grillo, this means understanding* the meaning and significance of Vatican II in the history of the church in the twentieth century* the key concept of "active participation"* the core ideas of the original liturgical movement and the role they played during and after the reform of the liturgy* what the reform has accomplished and what remains to be doneBeyond Pius V is not simply a set of pastoral observations. It is a strongly argued theological essay on the true meaning and purpose of liturgy and liturgical reform. That reform, Grillo says, must continue to challenge and provoke us, never to be reduced to the precious past of our ancestors; rather, like children who honor the legacy of their parents, we are called to carry on and nurture the life of the reform.
Jewish and Christian Continental Thinkers Respond to the Holocaust
Explores the work of post-Holocaust Jewish and Christian thinkers who reject theodicy—arguments explaining why a loving God can permit evil and suffering in the world. Beyond Theodicy analyzes the rising tide of objections to explanations and justifications for why God permits evil and suffering in the world. In response to the Holocaust, striking parallels have emerged between major Jewish and Christian thinkers centering on practical faith approaches that offer meaning within suffering. Author Sarah K. Pinnock focuses on Jewish thinkers Martin Buber and Ernst Bloch and Christian thinkers Gabriel Marcel and Johann Baptist Metz to present two diverse rejections of theodicy, one existential, represented by Buber and Marcel, and one political, represented by Bloch and Metz. Pinnock interweaves the disciplines of philosophy of religion, post-Holocaust thought, and liberation theology to formulate a dynamic vision of religious hope and resistance.