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Art-Engaged Theology: Confronting Silence 艺术参与神学:面对沉默
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2023-0048
Lexi Eikelboom, Benjamin R. DeSpain
As engagement with art is increasingly recognized as an exciting and accepted practice in theology, theologians are faced with questions concerning the purposes of such engagement and how best to undertake it. This article argues that engagement with art is not merely the purview of an esoteric subdiscipline known as “Theology and the Arts” but offers an opportunity for theologians to confront the humanity at the heart of their own work, including guilt, error, and corruption, which will enable progress toward the goal of greater intimacy and belonging. Taking seriously the idea that both our theological concepts and our intellectual habits have been shaped by social and material realities, this article asks how we ought to think about theological engagement with art given that we are prone to colonizing habits of thought that affect such engagement. By putting theologians including Willie Jennings and Emilie Townes in conversation with theories about art from T.J. Clark, Alva Noe, and James A. Noel, we ask how theologians might resist temptations to categorize art as theology's other or absorb it into its own concerns, both of which reflect colonizing habits of mind and inure theology against a genuine confrontation with art. We recommend a posture of silence, responsive to the silence of the painting itself, in which the theologian opens to self-reflexive questions about both the operations of their own imagination, creativity, imagery, silence, and more, as well as the implications for the theological concepts used to designate those realities.
随着与艺术的接触越来越被认为是神学中一种令人兴奋和被接受的实践,神学家们面临着有关这种接触的目的以及如何最好地进行这种接触的问题。本文认为,参与艺术不仅仅是 "神学与艺术 "这门深奥的分支学科的范畴,它还为神学家提供了一个机会,使他们能够直面自己工作核心的人性,包括内疚、错误和堕落,从而向着更亲密、更有归属感的目标迈进。我们的神学观念和思维习惯都是由社会和物质现实所塑造的,本文认真对待这一观点,提出了一个问题:既然我们的思维习惯容易殖民化,从而影响神学与艺术的接触,那么我们应该如何思考这种接触呢?通过将威利-詹宁斯(Willie Jennings)和埃米莉-汤斯(Emilie Townes)等神学家与克拉克(T.J. Clark)、阿尔瓦-诺伊(Alva Noe)和詹姆斯-A-诺埃尔(James A. Noel)等人的艺术理论进行对话,我们提出了神学家如何抵制将艺术归类为神学的他者或将其纳入自身关注的诱惑,这两种做法都反映了殖民化的思维习惯,并使神学无法与艺术进行真正的对抗。我们建议采取一种沉默的姿态,回应绘画本身的沉默,在这种姿态中,神学家可以就自己的想象力、创造力、意象、沉默等的运作,以及对用来指定这些现实的神学概念的影响,提出自我反思的问题。
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引用次数: 0
Editorial Recognition of Manuscript Reviewers 编辑对审稿人的认可
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2021-2022
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引用次数: 0
Peter J. Leithart. Creator: A Theological Interpretation of Genesis 1 彼得-J-莱特哈特造物主创世记第一章的神学解读
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2024-0003
Nathan Alexander Scott
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引用次数: 0
Philip G. Ziegler, ed. The Edinburgh Critical History of Twentieth-Century Christian Theology Philip G. Ziegler 编著。爱丁堡二十世纪基督教神学批判史
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2024-0006
Archie J. Spencer
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引用次数: 0
Self-love on Social Media: A Theological Reflection by Means of Paul Tillich 社交媒体上的自爱保罗-蒂利希的神学反思
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2023-0045
Alberte Zerman Steffen
This article considers whether a loving embodied self-relation is of theological relevance and the possibility of a metaphorical conception of self-love as an inherent part of faith by means of Paul Tillich read through a phenomenology with a strong awareness of human embodiment. Additionally, it reflects on whether a theological focus on true self-love sheds light on a predominant and larger problem of normativity in the relationship between self and the world.
本文通过保罗-蒂利希(Paul Tillich)在现象学中对人类化身的强烈认识,探讨了爱的化身自我关系是否具有神学意义,以及将自爱隐喻为信仰固有组成部分的可能性。此外,它还反思了神学对真正自爱的关注是否揭示了自我与世界关系中更大的规范性问题。
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引用次数: 0
Theology in the University: What's Next? 大学中的神学:下一步是什么?
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2024-0009
Gilles Routhier
Drawing on my leadership experiences in the academy, particularly as Dean of a theological faculty in a secular, public university (Université Laval), and my recent participation in the Synod on Synodality, I continue my reflections on the future of academic theology that I began in a Toronto Journal of Theology article on the occasion of the fiftieth anniversary of the Toronto School of Theology. I argue that drawing on the historical impetus of the creation of two Roman Catholic universities in 1852 (one in Quebec, the other in Ontario), theological institutions must think about social context and pertinence beyond the university. We cannot think abstractly about the development of our theological institutions. It would also be bad advice to consider it only by comparing them to other institutions around the world or by taking as a reference the criteria and strategies common to the development of university institutions. We should not exclude these approaches, but in this article I highlight the obligation to reflect in context; our institutions must never become detached from their social and ecclesial environment. After discussing the reasons that led to the creation of Catholic universities in Canada in the nineteenth century, the article highlights two challenges: the social progress of marginalized communities through access to university education, and the training of workers to the vineyard of the Lord, in particular the formation in synodality.
根据我在学术界的领导经验,特别是担任一所世俗公立大学(拉瓦尔大学)神学院院长的经验,以及最近参加主教会议(Synodality)的经验,我将继续我在多伦多神学院成立五十周年之际发表在《多伦多神学杂志》(Toronto Journal of Theology)上的一篇文章中开始的对学术神学未来的思考。我认为,借鉴1852年创建两所罗马天主教大学(一所在魁北克,另一所在安大略)的历史动力,神学机构必须思考大学之外的社会背景和相关性。我们不能抽象地思考神学机构的发展。仅将其与世界其他机构进行比较,或以大学机构发展的共同标准和战略作为参照,也是一个糟糕的建议。我们不应将这些方法排除在外,但在本文中,我强调有义务在背景下进行反思;我们的机构绝不能脱离其社会和教会环境。在讨论了十九世纪加拿大创建天主教大学的原因之后,文章强调了两个挑战:通过接受大学教育促进边缘化社区的社会进步,以及为主的葡萄园培训工人,特别是在主教制方面的培养。
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引用次数: 0
Faith in a Troubled Church and a Fragmented World 陷入困境的教会和支离破碎的世界中的信仰
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2023-0047
W. Jeanrond
In this article, I discuss faith in a troubled Church and a fragmented world. I begin by asking how faith works, in general terms, before exploring the potential of a critical faith praxis in the Church and the world of today. Finally, I shall propose to relocate Christian faith praxis in the orbit of a theology of love.
在这篇文章中,我将讨论在动荡的教会和支离破碎的世界中的信仰。在探讨批判性信仰实践在当今教会和世界中的潜力之前,我首先从一般意义上询问信仰是如何运作的。最后,我将建议把基督教信仰实践重新置于爱的神学的轨道上。
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引用次数: 0
Ronald J. Allen, ed. Preaching the Manifold Grace of God, Volume 1: Theologies of Preaching in Historical Theological Families 罗纳德-J-艾伦编宣讲上帝的万般恩典》,第一卷:历史神学家族中的宣讲神学
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2024-0005
Wing Yi Wong
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引用次数: 0
Toronto School of Theology: Theses Completed, Academic Year 2023–2024 多伦多神学院:已完成论文,2023-2024 学年
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-40-1-thesis
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引用次数: 0
Participation in Artificial Intelligence: Toward a Tillichian Reading of AI-Produced Images 参与人工智能:对人工智能图像的提利希式解读
IF 0.3 Q3 Arts and Humanities Pub Date : 2024-05-01 DOI: 10.3138/tjt-2023-0050
Eric Trozzo
This paper argues that Paul Tillich's theology of art is an effective approach to assessing images generated by artificial intelligence (AI). Tillich's theology of art and concept of participation demonstrate its limits and provide a helpful supplement to the dominant approach of focusing on AI creativity and consciousness, particularly through the framework of philosopher Margaret Boden. In Tillich's theology of art, there is an existential experience of being grasped into participation in the ground of being through the artwork that comes through participation in the art. In participating in the art, one also participates in that artist's contextual answer to the question of ultimate meaning. This article finds that AI-generated images, on their own, lack intentionality and desire to express participation in the spiritual presence and so do not provide this "religious style." Rather, the participation of a human artist crafting text prompts and curating the produced images is necessary along with the AI software.
本文认为,保罗-蒂利希的艺术神学是评估人工智能(AI)生成图像的有效方法。蒂利希的艺术神学和 "参与 "概念证明了其局限性,并为关注人工智能创造力和意识的主流方法提供了有益的补充,特别是通过哲学家玛格丽特-博登的框架。在蒂利希的艺术神学中,存在着一种通过参与艺术作品而被把握并参与到存在基础中的存在体验。在参与艺术的过程中,人们也参与了艺术家对终极意义问题的语境回答。本文发现,人工智能生成的图像本身缺乏表达参与精神存在的意图和愿望,因此无法提供这种 "宗教风格"。相反,需要人类艺术家与人工智能软件一起参与制作文字提示和策划生成的图像。
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引用次数: 0
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Toronto Journal of Theology
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