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The Parable of the Sower: Rooting out White Supremacy and Institutionalized Racism in the church 播种者的寓言:根除白人至上主义和教会中的制度化种族主义
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231172706
Terrelle B. Sales, Kathy Rim
This article highlights the parallels between Camara Jones’ Gardener's Tale allegory and Jesus’ Parable of the Sower to invite reflection regarding White Evangelical Christians’ approach to addressing institutionalized racism faced by African Americans and Blacks in the US and the church. Using an interdisciplinary lens that engages sociology, politics, history, theology and biblical exegesis, this article presents a compelling case for the church to cease the practice of compartmentalizing anti-racist movements as “political” and lead the charge through a missional goal to root out institutionalized racism both within the church and American society.
本文强调了卡马拉·琼斯的《园丁的故事》寓言和耶稣的《撒种者的寓言》之间的相似之处,以引起人们对白人福音派基督徒解决非裔美国人、美国黑人和教会面临的制度化种族主义的思考。运用跨学科的视角,结合社会学、政治学、历史学、神学和圣经训诂学,这篇文章提出了一个令人信服的案例,教会停止将反种族主义运动划分为“政治”的做法,并通过一个使命目标来根除教会和美国社会内部制度化的种族主义。
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引用次数: 0
“Things Unseen”: Urban (Dis)placement, Sacred Sensibilities, and Theological Vantage Points “看不见的东西”:城市(混乱)的位置,神圣的情感,和神学的优势
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231172698
R. D. Smith
This article explores the ways in which academic institutions in Pittsburgh have positioned themselves around local gentrification dynamics. It pays particular attention to academic facilitations of community-oriented analysis and engagement that attempts to counter gentrification's deformative and deracinating effects and that centers responsiveness to problems stemming from gentrification processes and dynamics as a theological or moral imperative toward seeking the good of the city.
本文探讨了匹兹堡的学术机构如何围绕当地的中产阶级化动态定位自己。它特别关注以社区为导向的分析和参与的学术促进,试图对抗中产阶级化的变形和破坏效应,并将对源自中产阶级化过程和动态的问题的响应作为寻求城市利益的神学或道德要求。
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引用次数: 0
Book Review: The Hope of the Gospel: Theological Education and the Next Evangelicalism by Mark S. Young 书评:《福音的希望:神学教育与下一个福音派》,马克·S·杨著
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231164955d
John R. Franke
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引用次数: 0
Book Review: A Dutiful Love: Empowering Individuals and Families Affected by Mental Illness by Elizabeth L. Hinson-Hasty 书评:伊丽莎白·l·欣森-海斯蒂的《尽职的爱:帮助受精神疾病影响的个人和家庭》
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231164955c
Amy E. Jacober
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引用次数: 0
What to Make of Luther's Theological Diversity 如何看待路德的神学多样性
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231172690
M. Ellingsen
How to construct a theology for our ecumenical age in which we accept the diversity of theological positions without violating one's own commitments is a pressing theological question. The article uses the diversity in Martin Luther's own work as a test case. This diversity has been a compelling, largely neglected problem for Luther's work. In the Reformer's often overlooked reflections on his own theological diversity and how he envisions it can be reconciled, we find an overlooked model for doing constructive theology today—an approach that takes seriously the pastoral mandate to offer those themes in Christian faith that best address the situation or context that requires attention. Links between Luther's thinking and the insights of modern quantum physics (esp. its concepts of Complementarity and the Theory of Everything) are explored.
如何在我们这个大公时代构建一种神学,既能接受神学立场的多样性,又不违背自己的承诺,这是一个紧迫的神学问题。这篇文章用马丁·路德自己作品中的多样性作为测试案例。在路德的工作中,这种多样性一直是一个引人注目的、在很大程度上被忽视的问题。在这位改教家对自己神学多样性的反思以及他对如何调和神学的设想中,我们发现了一种被忽视的构建神学模式——一种认真对待牧师使命的方法,在基督教信仰中提供那些最能解决需要关注的情况或背景的主题。路德的思想和现代量子物理学的见解(特别是其互补性和万物理论的概念)之间的联系进行了探索。
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引用次数: 0
Two Questions about Judaism with Answers for Christians 关于犹太教的两个问题及其给基督徒的答案
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736221091920
B. D. Lerner
Two issues often trouble people trying to understand traditional Judaism: (1) If the Torah explicitly mentions sacrifice as an element in attaining atonement for sin, how can Judaism provide atonement for sin when sacrifice has been unavailable since the destruction of the Jerusalem Temple? (2) How can rabbinic law be legitimate when it clearly expands and deviates from the plain meaning of the Torah's legal passages? I address the first question by showing that much of Hebrew Scripture does not relate to sacrifice as a necessary or central element in the achievement of atonement. Ritual sacrifice is barely mentioned in the narratives and poems relating to sin and atonement in Hebrew Scripture. Furthermore, biblical texts relating to the period following the destruction of the First Temple (when sacrifice was unavailable) express no concern that without sacrifices atonement is impossible. I address the second question by demonstrating that Scripture does not set out its laws in sufficient detail for their practical observance. These details must have been available in a body of unwritten interpretation and explication that accompanied the revelation of biblical law and which was eventually preserved in rabbinic law. Furthermore, Scripture authorizes judges to decide hard cases and describes the creation of new yet legitimate religious practices unmentioned in the Torah. More generally, rabbinic tradition views the explication and expansion of Torah law as a central project of the Jewish people that expresses true respect for Torah law as a living body of religious knowledge and practice.
有两个问题经常困扰着试图理解传统犹太教的人:(1)如果Torah明确提到献祭是赎罪的一个要素,那么自从耶路撒冷圣殿被毁以来,献祭就不存在了,犹太教怎么能提供赎罪呢?(2)当拉比律法明显地扩展和偏离了Torah法律段落的简单含义时,它怎么可能是合法的?对于第一个问题,我要说明的是,希伯来圣经的大部分内容并没有把献祭作为实现赎罪的必要或中心因素。在希伯来圣经中,关于罪恶和赎罪的叙述和诗歌中几乎没有提到祭祀仪式。此外,关于第一圣殿被毁之后的时期(当时没有献祭)的圣经文本没有表达没有献祭就不可能赎罪的担忧。关于第二个问题,我要说明的是,《圣经》并没有详细地列出它的律法,以供实际遵行。这些细节必须有一个不成文的解释和解释,伴随着圣经律法的启示,最终被保存在拉比律法中。此外,《圣经》授权法官裁决棘手的案件,并描述了《托拉》中未提及的新的合法宗教习俗的创造。更一般地说,拉比传统认为,解释和扩展托拉律法是犹太人的一个中心项目,表达了对托拉律法的真正尊重,作为一个活生生的宗教知识和实践体。
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引用次数: 0
Book Review: Testimony and Trauma: Making Space for Healing by Amanda Hontz Drury 书评:阿曼达·洪茨·德鲁里的《见证与创伤:为治愈创造空间》
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231164955a
Shauna K. Hannan
and, in some cases, long years of labor in the fields relevant to their chapters. Of course no book can achieve all aims at once, and while 294 pages is a sturdy tome, it offers barely enough length for so many topics. The section on Protestant worship necessitates eight chapters of about fifteen pages each, give or take a few, to cover everything from Lutheran to Pentecostal developments. Others of similar length deal with an impossibly complex topic like the historical development of a particular rite over the better part of Christian history. I do not intend these comments so much as criticism of the book, which is rich in learnings, as of the genre itself: the longer a liturgical history gets the more complete it can be, but the less usable. But in fairness, this sort of text is best deployed in tandem with lectures and investigations into primary materials in which texture and detail can be explored more closely. And usability is certainly a primary aim here: every chapter includes helpful practical implications for liturgical theology, practice, revision, and critique. All in all, I would recommend this book as a fine option for a secondary resource in liturgical history to be coupled with further lecture, teaching, and catechesis, in tandem with careful inquiry into primary texts.
而且,在某些情况下,他们在与他们的章节相关的领域里做了多年的工作。当然,没有一本书可以一次实现所有的目标,虽然294页是一本坚固的大部头,但它的长度几乎不足以涵盖这么多的主题。关于新教敬拜的部分需要八章,每章大约十五页,从路德宗到五旬节派的发展都包括在内。其他类似长度的书则涉及一个不可能复杂的话题,比如在基督教历史的大部分时间里,一个特定仪式的历史发展。我的这些评论与其说是对这本书的批评,倒不如说是对这一类型本身的批评,因为这本书内容丰富:礼仪史越长,它就越完整,但却越不实用。但公平地说,这种类型的文本最好与讲座和对原始材料的调查结合起来,在这些材料中可以更深入地探索结构和细节。可用性当然是这里的主要目标:每一章都包括对礼仪神学、实践、修订和批评有帮助的实际含义。总而言之,我会推荐这本书作为一个很好的选择,作为礼仪史的第二手资源,与进一步的讲座,教学和教理讲授相结合,与对主要文本的仔细研究相结合。
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引用次数: 0
Chin Diaspora Christianity in the United States 美国华人散居基督教
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231172682
Pum Za Mang
Living in much of the borderland between modern Burma and India, the ethnic Chin discontinued the practice of their old religion and massively converted to Christianity after Christian missionaries evangelized and Christianized them in the twentieth century. There is a high cost to be paid by the Chin for practicing Christianity. Persecution, repression, and exile have defined their existence and history, and tens of thousands eventually left Burma and resettled in the United States after they had lived in India and Malaysia as refugees for years. Their stories, both challenges and opportunities, are, however, overlooked, and this article, thus, explores their lived experiences in the United States.
生活在现代缅甸和印度边境的大部分地区,在20世纪基督教传教士为他们传福音和基督教化后,钦族人停止了旧宗教的实践,并大规模皈依基督教。秦信奉基督教要付出高昂的代价。迫害、镇压和流亡决定了他们的存在和历史,数万人在印度和马来西亚作为难民生活多年后,最终离开缅甸,重新定居在美国。然而,他们的故事,包括挑战和机遇,都被忽视了,因此,本文探讨了他们在美国的生活经历。
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引用次数: 0
Will There Be Anything Left For Us? 还有什么留给我们的吗?
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231181735
Gordon S. Mikoski
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引用次数: 0
Book Review: Recovering Christian Character: The Psychological Wisdom of Søren Kierkegaard by Robert C. Roberts 书评:罗伯特·C·罗伯茨的《恢复基督徒性格:瑟伦·克尔凯郭尔的心理智慧》
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-07-01 DOI: 10.1177/00405736231164955b
Eleanor D. Helms
such a way that they almost can’t tell their own stories without referencing the others” (7). In so doing they model a “dialogical relationship between articulation and recognition as it relates to traumatic events” (6). Drury includes a theological interlude between each chapter in order to remind the reader that they are “walking alongside a God who is scarred” (23). These five interludes are helpful standalone reflections of the trauma articulated in Scripture. Even so, if these theological interludes were “hyperlinked” with the women’s stories there would be more clarity regarding “how the church body might recognize trauma” (13). For some readers, the lack of concrete conclusions will not bother. It is likely enough to have in mind the women’s stories in order to ponder the very profound questions the author presents: “What if we met pain with the same profundity we ascribe to love? . . .What if the church treated trauma in the same way we treated love?” (72). Drury’s offering is a valuable addition to the emerging body of works on trauma. The book is just as suitable for a congregational setting as it would be in a seminary pastoral care class. Pastors, professors, spiritual directors, and therapists alike will be guided by Drury’s way of helping people integrate traumatic experiences into their lives.
他们几乎无法在不提及他人的情况下讲述自己的故事”(7)。在这样做的过程中,他们模拟了“表达和识别之间的对话关系,因为它与创伤事件有关”(6)。德鲁里在每一章之间都有一段神学插曲,以提醒读者他们“与一位伤痕累累的上帝同行”(23)。这五段插曲是对圣经中所阐述的创伤的有益的独立反思。即便如此,如果这些神学插曲与女性的故事“高度相关”,那么“教会机构如何识别创伤”就会更加清晰(13)。对于一些读者来说,缺乏具体的结论不会困扰他们。为了思考作者提出的非常深刻的问题,我们可能已经足够记住这些女性的故事了:“如果我们遇到的痛苦与我们赋予爱的深度相同,会怎么样?……如果教会对待创伤的方式与我们对待爱的方式相同,会怎样?”(72)。德鲁里的作品是对新兴的创伤作品的宝贵补充。这本书和神学院牧师护理班一样适合会众。牧师、教授、精神指导和治疗师都将以德鲁里的方式为指导,帮助人们将创伤经历融入生活。
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THEOLOGY TODAY
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