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Unto the least of these: Caring for the vulnerable in the time of COVID 最不重要的是:在新冠疫情期间照顾弱势群体
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221133718
F. J. White
As the COVID-19 pandemic initially unfolded in early 2020, medical systems were rapidly overwhelmed with critically ill patients. Intensive care resources were strained and, in some cases, insufficient. Concepts of triage and allocation of life-saving resources, once only hypothetical, were called into action. Vulnerable elderly, chronically ill, and disabled patients found themselves subject to protocols and guidelines that singled them out for disparate access to treatments. In this article, I overview the historical background of the early COVID-19 crisis, frontline triage guidelines in Italy and New York City, the conceptual nature of triage, the problematic practice of reallocation, the ethical principles that were challenged, how Judeo-Christian teachings inform these issues, and conflicts of physician duties with attendant moral distress. I close with a set of normative guideline statements that could help define a path through the extreme scarcities of a catastrophic pandemic crisis surge.
随着新冠肺炎疫情最初于2020年初爆发,医疗系统迅速被危重患者淹没。重症监护资源紧张,在某些情况下甚至不足。曾经只是假设的救生资源的分类和分配概念被要求付诸行动。弱势老年人、慢性病患者和残疾患者发现自己受到协议和指南的约束,这些协议和指南将他们单独挑选出来,以获得不同的治疗。在这篇文章中,我概述了早期新冠肺炎危机的历史背景、意大利和纽约市的一线分诊指南、分诊的概念性质、有问题的重新分配实践、受到挑战的伦理原则、犹太-基督教教义如何影响这些问题,以及医生职责冲突和随之而来的道德困境。最后,我提出了一套规范性的指导性声明,这些声明可能有助于确定一条穿越灾难性疫情危机激增的极端稀缺性的道路。
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引用次数: 0
Robert Letham, The Holy Trinity: In Scripture, History, Theology, and Worship 罗伯特·莱瑟姆,《三位一体:圣经、历史、神学与敬拜》
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221130159j
A. English
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引用次数: 0
“Those who are well”: Lessons from COVID for non-crisis times via Matthew 9:9-13 “那些健康的人”:通过马太福音9:9-13从COVID给非危机时期的教训
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221132281
C. Kelly
As the world shifts to the next phase of the pandemic, bioethicists need to consider anew what moral responsibility looks like during non-crisis times. This article turns to the calling of Matthew (Matt 9:9-13) to provide biblical insights Christians can use to contribute to this bioethical conversation. Drawing on the narrative context, which buries this pericope within a section of the gospel focusing on Jesus’s healing ministry, this article explains how the calling of Matthew underscores the holistic vision of health and well-being animating Jesus’s work as a healer and adds to Jesus’s primary emphasis on restoration for the marginalized. Examining Jesus’s claim that “those who are well have no need of a physician,” this article argues that Christians can best embrace this broad vision of healing by prioritizing public health so that the community will be better prepared to weather the next health crisis, should it emerge.
随着世界进入新冠疫情的下一阶段,生物伦理学家需要重新思考在非危机时期的道德责任是什么样子的。这篇文章转向马太福音(马太福音9:9-13)的召唤,以提供基督徒可以用来促进这场生物伦理对话的圣经见解。这篇文章借鉴了叙事背景,将这一外壳埋在了福音中一个专注于耶稣疗愈事工的部分中,解释了马太福音的召唤如何强调了健康和福祉的整体愿景,使耶稣作为一名治疗师的工作充满活力,并增加了耶稣对边缘化者恢复的主要重视。这篇文章考察了耶稣关于“那些健康的人不需要医生”的说法,认为基督徒最好通过优先考虑公共卫生来接受这种广泛的治愈愿景,这样,如果下一次健康危机出现,社区将更好地准备应对。
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引用次数: 0
A word from Wendell Griffen: Epiphany, empire, and misfeasance in prophetic exposition 温德尔·格里芬的一句话:主显,帝国,以及预言阐释中的不当行为
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221137573
Wendell L. Griffen
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引用次数: 0
Dominick S. Hernández, Proverbs: Pathways to Wisdom Dominick S. Hernández,《箴言:通往智慧的道路》
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221130159f
Nathan Hays
discussions under these rubrics follow a “performative-sensitive” translation of the biblical text. These translations intentionally embrace a more formal approach to translation, seeking to follow the Hebrew text closely in terms of word-for-word equivalents and a variety of structural and syntactic elements. Ironically, a formal translation of this sort, when performed, actually takes on a dynamic quality that perhaps in many ways does what the Hebrew text did in its oral context! The author’s translations of the Elijah narratives and texts from Ezekiel and Jonah serve well to help the reader “hear” aspects of the texts often overlooked in these familiar narratives. This kind of translation always involves a tension between pushing limits to illustrate vivid ideas and keeping the text readable, and inevitably Mathews veers a little far from the center line in an instance or two. Elijah calling for the prophets of Baal to call out to God “with surround sound” (p. 112), for example, does not land quite right on the ear of this reviewer; and yet these kinds of risks are necessary for the experimentation that performance criticism calls for, and by and large Mathews’s translations are powerful and effective. The introductory material and creativity sections of each case study also contain a wide variety of interesting and thoughtful observations about the texts and her translations of them, such as reflection on the effects of the episode about Naboth’s vineyard when considered as a “prequel” or consideration of Ezekiel as a “performance artist.” The commentary sections of the case studies are focused on narrative elements such as characters and props and other elements of the texts worthy of attention for their roles in performance. Mathews pays particular attention to the “ready-mades” that occur in each of the texts, and conventional words and phrases that would have been familiar to the hearers of the texts but are used by the writers in unconventional ways to bring about surprise or disquiet (p. 87). In the connections sections of the case studies, Mathews explores the relevance of these prophetic messages for contemporary contexts. Her examples demonstrate sensitivity to a variety of social issues, particularly issues of justice, to which the prophetic voices continue to speak. Her observations about their resonance with the contemporary issue of Israeli settlements in Palestinian territories are especially poignant. In all, Mathews offers an engaging exploration that demonstrates the considerable value of performance criticism. From technical explanations to theological insights, she provides thought-provoking engagement with this methodology useful for both scholars and ministers interested in these prophetic texts or in learning more about this approach for its application to all biblical texts.
在这些规则下的讨论遵循圣经文本的“表现敏感”翻译。这些译本有意采用一种更正式的翻译方法,力求在逐字对等和各种结构和句法元素方面密切遵循希伯来文文本。具有讽刺意味的是,这种形式的正式翻译,在执行时,实际上呈现出一种动态的品质,可能在许多方面与希伯来语文本在口头语境中所做的一样!作者对以利亚的叙述和以西结和约拿的文本的翻译很好地帮助读者“听到”在这些熟悉的叙述中经常被忽视的文本方面。这种类型的翻译总是涉及到一种紧张关系,既要突破极限,阐明生动的思想,又要保持文本的可读性,马修斯不可避免地在一两个例子中偏离了中心线。例如,以利亚呼吁巴力的先知“用环绕声”呼求神(第112页),这并没有完全打动这个评论家的耳朵;然而,这些风险对于表演批评所要求的实验来说是必要的,总的来说,马修斯的翻译是有力而有效的。每个案例研究的介绍性材料和创造性部分也包含了关于文本及其翻译的各种有趣和深思熟虑的观察,例如,当被视为“前传”时,对拿伯葡萄园情节的影响的反思,或者将以西结视为“行为艺术家”。案例研究的评论部分侧重于人物和道具等叙事元素以及文本中其他值得关注的元素,因为它们在表演中的作用。马修斯特别关注出现在每一个文本中的“现成品”,以及文本听众所熟悉的常规词汇和短语,但作者却以非常规的方式使用它们来带来惊喜或不安(第87页)。在案例研究的关联部分,马修斯探讨了这些预言信息在当代语境中的相关性。她的例子显示了对各种社会问题的敏感性,特别是正义问题,预言的声音继续在说话。她对当代以色列在巴勒斯坦领土上的定居点问题的看法尤其尖锐。总而言之,马修斯提供了一个引人入胜的探索,展示了表演批评的巨大价值。从技术解释到神学见解,她提供了发人深省的方法,对于对这些预言文本感兴趣的学者和牧师或学习更多关于这种方法的应用于所有圣经文本的学者和牧师都很有用。
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引用次数: 0
Practicing borderless Christianity: Challenges and opportunities of the Covid-19 pandemic 践行无国界基督教:新冠疫情的挑战与机遇
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221129647
C. Oladipo
The challenges and opportunities presented by Covid-19 are enormous, and Christians and non-Christians could take advantage of the pandemic to craft a borderless faith tradition. The Covid-19 pandemic has provided the opportunity to have a more comprehensive and positive image of every faith tradition, creating the best of all possible worlds for future generations.
2019冠状病毒病带来的挑战和机遇是巨大的,基督徒和非基督徒都可以利用这场大流行来打造一种无国界的信仰传统。2019冠状病毒病大流行提供了一个机会,让我们对每一种信仰传统都有一个更全面、更积极的形象,为子孙后代创造一个最好的世界。
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引用次数: 0
COVID-19 and algorithmic medical ethics: A Christian perspective 2019冠状病毒病与算法医学伦理:基督教视角
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221133008
B. H. Childs
Triage plans which were largely developed in the face of the growing and lethal pandemic betrayed an underlying anthropology which unintentionally neglected to allow for the assignment of potentially limited interventions to underserved and less socially advantaged persons. This neglect is abetted by the structure of US medical delivery that treats medical care as a commercial commodity with an emphasis on high tech rescue medicine as opposed to preventive public health medicine. A Christian anthropology modeled by Karl Barth’s notion of analogia relationis would correct this neglect of the underserved and needy.
在面对日益严重和致命的流行病时制定的分类计划暴露了一种潜在的人类学,这种人类学无意中忽视了将潜在的有限干预措施分配给服务不足和社会地位较低的人。美国医疗服务的结构助长了这种忽视,将医疗保健视为商业商品,强调高科技救援医学,而不是预防性公共卫生医学。以卡尔·巴特的类比关系概念为模型的基督教人类学将纠正这种对服务不足和贫困者的忽视。
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引用次数: 0
Carla Swafford Works, The Least of These: Paul and the Marginalized 卡拉·斯瓦福德作品,这些作品中最少的:保罗和边缘化者
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221130159b
J. Walton
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引用次数: 0
Paul Borgman and Kelly James Clark, Written to Be Heard: Recovering the Messages of the Gospels 保罗·博格曼和凯利·詹姆斯·克拉克,《为被听见而写:恢复福音的信息》
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221130159h
Dalen C. Jackson
Further studies of this kind should delineate often as to emperors (Caligula, Nero, Domitian being the worst in the first century, perhaps) and their attendant eras being different, also that various locations in the empire and local situations would alter attitudes toward the empire by the Christian community. Of course, Carter knows this well, but the tendency of these studies is to portray a rather static situation, rather like generalizing about Mediterranean peasants as though they were a homogeneous group. The construct in its full array fits best the book of Revelation. Carter perceptively calls attention to the empire’s economic oppression in Revelation 18, its illicit economic activity made possible by its military, the parallel to Jeremiah 50–51, and the vicious military conquest upon which the empire is founded (pp. 105–107). Would that indeed be the case for all empires? Relatively recent empires are not immune from similar critiques. Consider the German Reich, the Russian empire after WW2, and the British Empire that might have been somewhat enlightened, eventually letting India go without war, but was still imperial and racist (?) and could be drastic. Should we not also be awakened by this study to the American empire, of bases if not of colonies, and its military invasions in the twentieth century? Did the United States embark on being a colonial power after the Spanish-American war by taking possession of the Philippines, tempting the would-be Empire of Japan into the tragic bombing of Pearl Harbor? Is there not some hubris in the very idea of empire, some inherent necessity to conquer other countries and subsume them for selfish benefit? Carter is acutely aware of such potentialities. Were I to say that I am impressed with this book and recommend it would be to engage in understatement. It is invaluable for its overview, academically of high standard yet readable, informative for those needing an update about the socio-economic application to an NT set in the Roman Empire. It is actually rather exhilarating to read this essential guide. It could serve well as a primer in a college or seminary class for orientation and would function exceptionally well as a catalyst for lively discussion in a bible study group.
这类进一步的研究应该经常描述皇帝(卡利古拉、尼禄、多米提安可能是一世纪最糟糕的皇帝)和他们随后的时代是不同的,也应该描述帝国的不同地点和当地情况会改变基督教社区对帝国的态度。当然,卡特很清楚这一点,但这些研究倾向于描绘一个静态的情况,就像把地中海农民概括成一个同质群体一样。完整的结构最适合《启示录》。卡特敏锐地提醒人们注意启示录第18章中帝国的经济压迫,军队使其非法的经济活动成为可能,与耶利米书50-51章的相似之处,以及帝国建立的邪恶军事征服(第105-107页)。所有帝国都是这样吗?相对较新的帝国也不能幸免于类似的批评。想想德意志帝国,二战后的俄罗斯帝国,大英帝国可能有些开明,最终让印度没有战争,但仍然是帝国主义和种族主义(?),可能会很激烈。难道我们不应该从对美帝国的研究中觉醒吗?对美帝国的基地(如果不是殖民地的话)和它在20世纪的军事入侵?美西战争结束后,美国是否通过占领菲律宾、引诱未来的日本帝国对珍珠港进行悲剧性的轰炸,从而成为一个殖民大国?难道帝国的概念中不存在一些傲慢,不存在征服其他国家并将其纳入私利的内在必要性吗?卡特敏锐地意识到了这种可能性。如果我说我对这本书印象深刻并推荐它,那就太轻描淡写了。它的概述是无价的,学术上的高标准,但可读的,为那些需要更新的社会经济应用到一个NT设置在罗马帝国的信息。实际上,阅读这本重要的指南是相当令人振奋的。它可以很好地作为大学或神学院班级的入门读物,也可以特别好地作为圣经学习小组热烈讨论的催化剂。
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引用次数: 0
David Lawrence Coe, Kierkegaard and Luther 科、克尔凯郭尔和路德
IF 0.1 Pub Date : 2022-05-01 DOI: 10.1177/00346373221130159k
William P. McDonald
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引用次数: 0
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Review & Expositor
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