Dialog-A Journal of Theology最新文献

The article argues that it is not theologically indifferent whether we say, “He descended to the dead,” or “He descended into hell” in the Apostles' Creed. And, furthermore, regardless of which version is more historical, the theological significance of the latter overrides other arguments that might be made for the former. Christ's descent into hell reminds me of God's unconditional, all-encompassing, relentless love that will not let me go, and follows me to the ends of the earth—and beyond. This saving love, in turn, empowers me to accompany others to the ends of the earth and beyond as well.

This article formulates a contemporary understanding of Buddhist ideas about hungry ghosts—one of the states in which sentient beings can exist. First, the traditional cosmological context for these ideas is introduced, a few of the narratives regarding hungry ghosts are recounted, and some of the cultural practices related to hungry ghosts are explained. Then, the article presents some contemporary ideas about cosmology and morality, karma and rebirth, and how Buddhist thought sees them as interconnected. A closing, more personal, reflection suggests the value of understanding hungry ghosts as reflections of our own ways of being in the world.

This article examines the complex theology of Yong-gi Cho (1936–2021), exploring his distinctive interpretation of evil within the broader context of Korean culture. Cho's theology, centered on the “threefold blessings”—salvation, health, and prosperity—emerged as a theological response to the severe socioeconomic hardships faced by Korea in the latter half of the twentieth century. Cho is frequently critiqued as embodying syncretism due to perceived overlaps with indigenous Korean Shamanism. This study employs cultural anthropology and historical analysis to challenge such reductive explanation. It argues that Cho's demonology, characterized by an intense focus on everyday experiences of spiritual warfare and suffering, is better understood through its distinctively cultural dynamics rather than simplistic theological labels. Moreover, the article highlights meaningful theological exchanges between Cho and the prominent German reformed theologian Jürgen Moltmann, suggesting productive avenues for comparative and cross-cultural theological dialogue. In doing so, this study contributes to the growing scholarly discourse on World Christianity, emphasizing the importance of nuanced, culturally embedded analyses of non-Western theological traditions and their global implications.

As an ethnic minority, the Chinese community in Indonesia continues to face negative stigma. The Chinese ethnic group is often viewed as the source of economic inequality in the country. The May 1998 riots serve as evidence of the stigmatization and discrimination against the Chinese community. Even today, this stigmatization persists. This paper seeks to answer the question: How can philosophy and theology contribute to addressing the stigmatization of ethnic Chinese in Indonesia? The issue of stigmatization is analyzed using Jean-Paul Sartre and Frantz Fanon's theories of gaze and shame. These theories are then integrated with the theological views on gaze and shame presented by Philip D. Jamieson and Niel Gregersen. The results of the study suggest that the stigmatization of ethnic Chinese in Indonesia should not be met with arrogance or withdrawal, but rather: (1) Understood as a “means of grace,” not in accepting the stigma, but as an opportunity for dialogue and the construction of new narratives; (2) Rejected through the power of God's recognition, which enables the ethnic Chinese in Indonesia to engage in transformative dialogue that moves beyond the stigma.

In the last 20 years, therapists, neuroscientists, clergy, and psychologists have learned a great deal about different forms of trauma and the lasting effects that trauma has on individuals and communities. Recently, attention is being paid to the particular ways that LGBTQIA+ persons experience religious trauma when they are marginalized and vilified within more-conservative Christian faith communities. In this article, I introduce readers to the particular forms of trauma suffered by many queer Christians. Then I propose that a Lutheran approach to Holy Communion may serve as a space, place, and/or ritual where survivors of religiously based anti-queer trauma can find affirmation of identity and deep communion with self, God, and others.

This article explores the rapidly increasing reality of religious nones and proposes a way forward beyond Lutheran theological neutrality regarding those who are non-religious. Drawing on the work of Lutheran feminist theologians Kathryn Kleinhans and Elisabeth Gerle, it explores how a Lutheran understanding of self-in-relation alongside the Lutheran vocational call to delight in the neighbor compel us to move beyond the religious/non-religious binary to be opened to new spiritual truths through interpathic relationships with those who are non-religious.