Pub Date : 2020-11-01DOI: 10.1177/1063851220952328
J. Coyle
Imagine my surprise when, asked his opinion on Joseph Kleugten, S.J. (1811– 1883), a self-professed Neothomist of my acquaintance replied, Simon Peterlike, that he knew not the man. Nonplussed, I first assumed his ignorance feigned. One could scarcely blame him—Kleutgen’s story gives considerable scandal. As the conversation developed, however, my Thomist friend’s ignorance proved bona fide. He’d honestly never heard tell of Kleutgen, much less read him. Which would be entirely understandable were he not, again, a selfprofessed Neothomist. So how could it be, I puzzled, that so prolific an architect of Neoscholasticism—so beloved of Pius IX, so influential behind Vatican I’s Dei Filius and Leo XIII’s Aeterni Patris, so instrumental to the Congregation of the Index—could be consigned to oblivion, forgotten by his own intellectual heirs? Within this gloom of forgetting shines William H. Marshner’s translation of the second edition of the first volume—and not, as the translator claims, the whole—of Kleutgen’s Philosophie der Vorzeit verteidigt (1860–1863; 1878). Marshner’s translation reads bright, clean, precise. Readers who have braved Kleutgen’s nineteenth-century, fraktur-crabbed German will admire the skill requisite to render it into readable, even beautiful, English. Let’s hope against hope that Marshner intends to render its second volume too. And, so long as we’re hoping, Kleutgen’s three-volume Theologie der Vorzeit (1853–1860) also. Kleutgen’s Pre-Modern Philosophy elaborates what his Pre-Modern Theology only hinted at: a philosophical defense of Thomistic realism as salve for post-Enlightenment subjectivism. Thus Kleutgen’s goal for Pre-Modern Philosophy is “to answer the attacks which even Catholic scholars make against the philosophy of pre-modernity” (p. 15). The “Catholic scholars” he 952328 PRE0010.1177/1063851220952328Pro Ecclesia: A Journal of Catholic and Evangelical Theologybook review book-review2020
当被问及对约瑟夫·克劳格滕(Joseph Kleugten, S.J.， 1811 - 1883)的看法时，我很惊讶，我认识的一个自称新thomist的人回答说，他不认识这个人。我不知所措，起初以为他的无知是假装的。人们几乎不能责怪他——克劳特根的故事引起了相当大的丑闻。然而，随着谈话的深入，我的托马斯主义朋友的无知被证明是真诚的。老实说，他从未听说过克鲁特根，更不用说读他的书了。这是完全可以理解的，如果他不是一个自称的新thomist的话。那么，我感到困惑的是，如此多产的一位新经院哲学的建筑师——如此受庇护九世的爱戴，如此影响梵蒂冈一世的《上帝保佑》和利奥十三世的《永恒的上帝》，如此促进了圣公会——怎么会被遗忘，被他自己的知识分子继承人遗忘呢?在这种遗忘的阴霾中，威廉·h·马什纳(William H. Marshner)翻译了第一卷的第二版，但正如译者所声称的那样，并不是克莱特根(Kleutgen)的《思想哲学》(Philosophie der Vorzeit verteidigt, 1860-1863;1878)。马什纳的翻译读起来明亮、干净、准确。读过克劳特根19世纪德文的读者会欣赏他将其翻译成可读、甚至优美的英语所必需的技巧。让我们抱着一线希望，希望马什纳也打算出版他的第二卷。而且，只要我们希望，还有克劳特根的三卷本《神学》(Theologie der Vorzeit, 1853-1860)克劳特根的《前现代哲学》阐述了他的《前现代神学》所暗示的:对托马斯主义实在论的哲学辩护，作为后启蒙时代主观主义的药膏。因此，Kleutgen的《前现代哲学》的目标是“回应甚至天主教学者对前现代性哲学的攻击”(第15页)。《天主教学者》[952328 PRE0010.1177/1063851220952328Pro Ecclesia: A Journal of Catholic and Evangelical theology]书评，书评，2020
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Pub Date : 2020-11-01DOI: 10.1177/1063851220953441
T. Mccall, J. Chopp
The Christian tradition has historically maintained that an initial couple, Adam and Eve, were the first humans. This mainstream theological tradition has held that this pair was created in a state of innocence and righteousness, and it has further maintained that this state was lost through a free act of disobedience. These affirmations played orienting and supporting roles for a significant number of related doctrinal judgments, such as the primordial goodness of the created order, the corruption of human nature, the incarnation of the Word to redeem humanity from its fallen state, and the necessity of God’s gracious initiative in salvation. In different ways, Marcionism, Manichaeism, and Pelagianism denied some aspect of the above affirmations, but, for historic Christian doctrine, such affirmations were seen as both true and important. But scientific discovery has challenged such affirmations. Well before the age of Darwin, the discovery of the native populations of the new world problematized the reigning assumptions about biblical chronology. On the conventional model, there simply did not seem to be enough time for the dispersion
{"title":"Introduction to the Symposium","authors":"T. Mccall, J. Chopp","doi":"10.1177/1063851220953441","DOIUrl":"https://doi.org/10.1177/1063851220953441","url":null,"abstract":"The Christian tradition has historically maintained that an initial couple, Adam and Eve, were the first humans. This mainstream theological tradition has held that this pair was created in a state of innocence and righteousness, and it has further maintained that this state was lost through a free act of disobedience. These affirmations played orienting and supporting roles for a significant number of related doctrinal judgments, such as the primordial goodness of the created order, the corruption of human nature, the incarnation of the Word to redeem humanity from its fallen state, and the necessity of God’s gracious initiative in salvation. In different ways, Marcionism, Manichaeism, and Pelagianism denied some aspect of the above affirmations, but, for historic Christian doctrine, such affirmations were seen as both true and important. But scientific discovery has challenged such affirmations. Well before the age of Darwin, the discovery of the native populations of the new world problematized the reigning assumptions about biblical chronology. On the conventional model, there simply did not seem to be enough time for the dispersion","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"133 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133584717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-26DOI: 10.1177/1063851220954433
Katherine Sonderegger
In this splendid volume, Rowan Williams offers a modern Christology re-presenting and interpreting the Cyrillian theology as expressed in the councils of Constantinople II and III. A “single Subject” Christology is built up from Scriptural, Patristic, and Scholastic sources, drawing heavily on Maximus the Confessor, Thomas Aquinas, and Nicholas Cusanus. The conceptual framework for the whole is provided by Austin Farrer, especially in his early essay, Infinite and Finite, and in his later Bampton Lectures, The Glass of Vision. Whether a Christology adhering closely to axioms of incommensurability and non-competition between Creator and creature can undergird a fully Chalcedonian Christology is the demanding query posed at the heart of Christ the Heart of Creation.
{"title":"Christ as Infinite and Finite: Rowan Williams’ Christ the Heart of Creation","authors":"Katherine Sonderegger","doi":"10.1177/1063851220954433","DOIUrl":"https://doi.org/10.1177/1063851220954433","url":null,"abstract":"In this splendid volume, Rowan Williams offers a modern Christology re-presenting and interpreting the Cyrillian theology as expressed in the councils of Constantinople II and III. A “single Subject” Christology is built up from Scriptural, Patristic, and Scholastic sources, drawing heavily on Maximus the Confessor, Thomas Aquinas, and Nicholas Cusanus. The conceptual framework for the whole is provided by Austin Farrer, especially in his early essay, Infinite and Finite, and in his later Bampton Lectures, The Glass of Vision. Whether a Christology adhering closely to axioms of incommensurability and non-competition between Creator and creature can undergird a fully Chalcedonian Christology is the demanding query posed at the heart of Christ the Heart of Creation.","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133277774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-26DOI: 10.1177/1063851220966061
J. Redding
The purpose of this article is to present Eduard Thurneysen’s practical-theological reading of the Nicodemus narrative as a way to demonstrate the importance of developing a resurrection hermeneutic for the praxis of pastoral care. I will argue that Thurneysen’s kerygmatic approach to pastoral care is of enduring value for pastoral theology and practice today. Though aspects of his pastoral theology are a clear product of his own time and place, Thurneysen’s pastoral theological approach is urgently needed in the teaching of pastoral care today, which often neglects the character of pastoral conversation as an opportunity to encounter the living Lord. If pastoral conversation is eschatologically oriented, it will challenge many of the assumptions of how it is actually practiced today.
{"title":"Conversation Under the Sign of the Resurrection: Developing a Resurrection Lens for Pastoral Praxis","authors":"J. Redding","doi":"10.1177/1063851220966061","DOIUrl":"https://doi.org/10.1177/1063851220966061","url":null,"abstract":"The purpose of this article is to present Eduard Thurneysen’s practical-theological reading of the Nicodemus narrative as a way to demonstrate the importance of developing a resurrection hermeneutic for the praxis of pastoral care. I will argue that Thurneysen’s kerygmatic approach to pastoral care is of enduring value for pastoral theology and practice today. Though aspects of his pastoral theology are a clear product of his own time and place, Thurneysen’s pastoral theological approach is urgently needed in the teaching of pastoral care today, which often neglects the character of pastoral conversation as an opportunity to encounter the living Lord. If pastoral conversation is eschatologically oriented, it will challenge many of the assumptions of how it is actually practiced today.","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"118 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133464229","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-21DOI: 10.1177/1063851220965426
T. A. Van Wart
Drawing primarily from Thomas’ commentary on the Book of Job and the Summa Theologiae, I argue, first, that Aquinas views history and historiography in primarily eschatological terms; second, that Thomas’ eschatological reading of the events of history lead him to view those selfsame discrete punctiliar events as having multiple, providentially determined senses or meanings; and third, that despite his seeing each historical happening as a verdically layered and eschatologically drawn event, Aquinas is nevertheless preserved from collapsing history into eschatology by his privileging of “the literal sense.” I then explore the continuities Aquinas’ medieval view of history and historiography share with our own late modern accounts through their mutual deference to “the literal sense” of events. But I hope ultimately to display from both his reading of the Book of Job and the Summa the various ways in which, for Thomas, the happenings of history are, unlike modern historiographies, providentially saturated phenomena.
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Pub Date : 2020-10-18DOI: 10.1177/1063851220952327
B. Arnold
What does Genesis 1-3 demand of 21st-century readers? The article focuses on the ancient Near Eastern location of the text, proposing that we ask only as much of the text as that location will allow. Relying on an older discussion of ancient thought as “empirico-logical” reasoning, as distinct from formal logic developed later by Greek philosophy, this article will explore the genre and worldview of Genesis as a means of establishing what is and is not reasonable in our reading of Adam in the opening chapters of Genesis. The article explores the implications of reading the text as an etiologically driven, mythopoeic account of an “historical” event.
{"title":"Genesis and the Challenges of a 21st-Century Reading","authors":"B. Arnold","doi":"10.1177/1063851220952327","DOIUrl":"https://doi.org/10.1177/1063851220952327","url":null,"abstract":"What does Genesis 1-3 demand of 21st-century readers? The article focuses on the ancient Near Eastern location of the text, proposing that we ask only as much of the text as that location will allow. Relying on an older discussion of ancient thought as “empirico-logical” reasoning, as distinct from formal logic developed later by Greek philosophy, this article will explore the genre and worldview of Genesis as a means of establishing what is and is not reasonable in our reading of Adam in the opening chapters of Genesis. The article explores the implications of reading the text as an etiologically driven, mythopoeic account of an “historical” event.","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129264758","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-07DOI: 10.1177/1063851220963073
G. Meilaender
In Basic Christian Ethics, first published in 1950, Paul Ramsey began a decades-long attempt to relate Christian love to natural morality. As his work focused increasingly on particular moral problems, critics suggested that he had altered the position staked out in his first book and should consider writing a new or revised version of it. This article traces Ramsey’s continuing examination of the relation between justice and love, and it suggests that the long introduction to Jonathan Edwards’ Ethical Writings, over which Ramsey labored in the last years of his life, was much more than just an introduction to those writings. It was one last reworking of the foundational themes first taken up in Basic Christian Ethics.
{"title":"Natural Morality or Splendid Vice? The Case of Paul Ramsey","authors":"G. Meilaender","doi":"10.1177/1063851220963073","DOIUrl":"https://doi.org/10.1177/1063851220963073","url":null,"abstract":"In Basic Christian Ethics, first published in 1950, Paul Ramsey began a decades-long attempt to relate Christian love to natural morality. As his work focused increasingly on particular moral problems, critics suggested that he had altered the position staked out in his first book and should consider writing a new or revised version of it. This article traces Ramsey’s continuing examination of the relation between justice and love, and it suggests that the long introduction to Jonathan Edwards’ Ethical Writings, over which Ramsey labored in the last years of his life, was much more than just an introduction to those writings. It was one last reworking of the foundational themes first taken up in Basic Christian Ethics.","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"57 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-10-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125763113","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-09-02DOI: 10.1177/1063851220952320
Charles D. Raith
Peter Leithart is to be admired for his love for the church and willingness to say difficult things to make it better. His The End of Protestantism: Pursuing Unity in a Fragmented Church evidences a zeal to sustain the church in the future, which requires a united church rooted deep in its traditions. Leithart is willing to challenge any status quo that gets in the way of sustaining the church. Almost nobody escapes criticism in this book. But first, what does Leithart mean by the end of Protestantism? On the one hand, “end” can refer to a thing’s purpose, that is, in the Aristotelian sense the final cause of a thing. A book on the “end” of Protestantism might then address the way Protestantism fulfills its purpose, or how Protestantism’s original intent ultimately leads to unity, even if currently we have a fragmented church. On the other hand, the term “end” can refer to a stopping point, that is, the ceasing-to-exist of a thing. A book on the “end” of Protestantism might then call for the ceasing-to-exist of Protestantism or demonstrate how unity will come about only when Protestantism stops. Leithart’s work falls principally, though not wholly, into the latter category. Protestantism is largely a problem, a contributor to fragmentation—and thus a contributor to weakening the church—and the pursuit of unity will require its ceasing to exist. Naturally, the first reaction to hearing that Protestantism must end might be to think Leithart is calling for all Christians to become Roman Catholic. But Catholicism in its present form is not the answer for Leithart, either. It, too, must change: “Protestant churches will have to become more catholic, and Catholic and Orthodox churches will have to become more biblical.” Leithart doesn’t unpack at great length what it might mean for Catholic and Orthodox churches to become more “biblical.” But the via media between Protestantism needing more catholicity, and Catholicism and Orthodoxy needing to be more biblical should resonate with many an Anglican, who would likely say “Amen” 952320 PRE0010.1177/1063851220952320Pro Ecclesia: A Journal of Catholic and Evangelical TheologyBook Review book-review2020
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Pub Date : 2020-09-02DOI: 10.1177/1063851220953822
J. Rosner
In the ongoing endeavor to increasingly recast traditional Christian theology in non-supersessionist terms, recent books by Mark S. Kinzer and Edjan Westerman deserve particular attention. Both authors lucidly illustrate the way in which the gospel of Jesus is intimately bound to the life and destiny of the Jewish people and the land of Israel. From different vantage points, these authors pose a set of key questions to the contemporary church by reframing central aspects of Christian doctrine.
在不断努力以非取代主义的方式重塑传统基督教神学的过程中，马克·s·金泽(Mark S. Kinzer)和埃德简·韦斯特曼(Edjan Westerman)最近的著作值得特别关注。两位作者都清楚地说明了耶稣的福音是如何与犹太人的生活和命运以及以色列的土地紧密相连的。从不同的有利位置，这些作者提出了一套关键问题，以当代教会重构基督教教义的中心方面。
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Pub Date : 2020-09-01DOI: 10.1177/1063851220952319
M. Mattox
The Flacian controversy in mid-16th century Lutheranism turned on the question whether as a consequence of original sin the image of God in humankind has been lost and replaced by the image of the devil. Is the fallen human being evil per se? Examining Martin Luther’s comments on the story of creation and fall in his Genesis Lectures (1535-1545), I argue that Luther’s insistence on the loss of the imago dei results in an anthropology closer to that of Thomas Aquinas than to Luther’s uncompromising disciple, Matthias Flacius Illyricus. For both Thomas and Luther, original sin is a holistic term that reflects the absence of original righteousness in the essence of the soul. Luther rejects any substantial reading of original sin that would ontologize it as the very substance of the human being. His anthropological holism means that sin has a deleterious effect on the whole human being, including all the powers of body and soul. Sin is privative, a spiritual leprosy that corrupts the whole human being.
{"title":"Imago diaboli? Luther’s Anthropological Holism","authors":"M. Mattox","doi":"10.1177/1063851220952319","DOIUrl":"https://doi.org/10.1177/1063851220952319","url":null,"abstract":"The Flacian controversy in mid-16th century Lutheranism turned on the question whether as a consequence of original sin the image of God in humankind has been lost and replaced by the image of the devil. Is the fallen human being evil per se? Examining Martin Luther’s comments on the story of creation and fall in his Genesis Lectures (1535-1545), I argue that Luther’s insistence on the loss of the imago dei results in an anthropology closer to that of Thomas Aquinas than to Luther’s uncompromising disciple, Matthias Flacius Illyricus. For both Thomas and Luther, original sin is a holistic term that reflects the absence of original righteousness in the essence of the soul. Luther rejects any substantial reading of original sin that would ontologize it as the very substance of the human being. His anthropological holism means that sin has a deleterious effect on the whole human being, including all the powers of body and soul. Sin is privative, a spiritual leprosy that corrupts the whole human being.","PeriodicalId":223812,"journal":{"name":"Pro Ecclesia: A Journal of Catholic and Evangelical Theology","volume":"206 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121911164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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