Pub Date : 2023-03-28DOI: 10.1177/00405736221145258b
J. Smith
feminist perspective with diverse theological perspectives. For instance, by introducing intersectionality as a tool to analyze Asian American females’ multiple intersecting systems of oppression, she transcends marginality as a place for resistance against invisibility and a creative place where marginalized voices can be celebrated. She views Jesus as the liberator who frees the marginalized and gives hope to all (157). She also asserts that Asian American women’s voices can be powerful because their voices incorporate the richness of Asian heritage, practices, and beliefs such as Ou-ri (the Korean language to highlight collectiveness over individual selves), jeong (a strong emotional connection to the deep-rooted sense of community), han (collective pain from unjust misery), and Chi (the dynamic power to bring faith and new life). Beyond proposing such abundant Asian American theological perspectives, the author encourages Asian American females to be God’s agency by building a new voice for themselves and cultivating the strength to liberate all invisible people. She invites them to participate in God’s kin-dom, which is the union of kindred persons who accept their interconnectedness and respond to oppression in terms of solidarity. Her theology of visibility not only theologizes women’s experience and honors no-named women’s stories but also invites people to put their theological confidence into action for God’s kin-dom, in which no ethnic groups are invisible and eliminated. Regarding this book’s intended audience, the book has a diverse readership. For Asian Americans, this book allows them to experience self-wakening moments because it them inspects the historical and social evidence for their vague social status, and it calls to action as God’s agency. For church leaders, it will be helpful to understand Asian Americans’ unspoken struggle and recover their distorted human dignity. For seminarians, regardless of race and ethnicity, it allows them to learn diverse Asian American theological conceptions that are integrated with Asian philosophy, culture, and experience. Concerning the strong points of the book, her personal stories combining her people’s stories—Asian American history—is influential in liberating Asian American women readers from the internalization of white supremacy. Her narratives assuredly make invisible Asian American women visible and vocal in public.
{"title":"Book Review: Paul, Community, and Discipline: Establishing Boundaries and Dealing with the Disorderly by Adam G. White","authors":"J. Smith","doi":"10.1177/00405736221145258b","DOIUrl":"https://doi.org/10.1177/00405736221145258b","url":null,"abstract":"feminist perspective with diverse theological perspectives. For instance, by introducing intersectionality as a tool to analyze Asian American females’ multiple intersecting systems of oppression, she transcends marginality as a place for resistance against invisibility and a creative place where marginalized voices can be celebrated. She views Jesus as the liberator who frees the marginalized and gives hope to all (157). She also asserts that Asian American women’s voices can be powerful because their voices incorporate the richness of Asian heritage, practices, and beliefs such as Ou-ri (the Korean language to highlight collectiveness over individual selves), jeong (a strong emotional connection to the deep-rooted sense of community), han (collective pain from unjust misery), and Chi (the dynamic power to bring faith and new life). Beyond proposing such abundant Asian American theological perspectives, the author encourages Asian American females to be God’s agency by building a new voice for themselves and cultivating the strength to liberate all invisible people. She invites them to participate in God’s kin-dom, which is the union of kindred persons who accept their interconnectedness and respond to oppression in terms of solidarity. Her theology of visibility not only theologizes women’s experience and honors no-named women’s stories but also invites people to put their theological confidence into action for God’s kin-dom, in which no ethnic groups are invisible and eliminated. Regarding this book’s intended audience, the book has a diverse readership. For Asian Americans, this book allows them to experience self-wakening moments because it them inspects the historical and social evidence for their vague social status, and it calls to action as God’s agency. For church leaders, it will be helpful to understand Asian Americans’ unspoken struggle and recover their distorted human dignity. For seminarians, regardless of race and ethnicity, it allows them to learn diverse Asian American theological conceptions that are integrated with Asian philosophy, culture, and experience. Concerning the strong points of the book, her personal stories combining her people’s stories—Asian American history—is influential in liberating Asian American women readers from the internalization of white supremacy. Her narratives assuredly make invisible Asian American women visible and vocal in public.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"107 - 109"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44608442","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736231151646
H. Förster
Standard translation appears to disambiguate the text of Gal 1:13–16 in a way that stresses or even interprets Paul's words to mean that he had left Judaism when he wrote Galatians. Arguably, the text might not indicate that Paul had left behind his Jewish identity, but that he had grown in his understanding of it. Thus, while standard translations are faithful to a traditional understanding of Paul and his “conversion” from Judaism to Christianity, a less explicit translation might be also true to the source text. This observation may be important beyond this specific passage: It might also raise fundamental questions about possible concepts of “faithful renderings” within Bible translation.
{"title":"Translational Choices and Interpretation in Galatians 1:13–16: An Appraisal","authors":"H. Förster","doi":"10.1177/00405736231151646","DOIUrl":"https://doi.org/10.1177/00405736231151646","url":null,"abstract":"Standard translation appears to disambiguate the text of Gal 1:13–16 in a way that stresses or even interprets Paul's words to mean that he had left Judaism when he wrote Galatians. Arguably, the text might not indicate that Paul had left behind his Jewish identity, but that he had grown in his understanding of it. Thus, while standard translations are faithful to a traditional understanding of Paul and his “conversion” from Judaism to Christianity, a less explicit translation might be also true to the source text. This observation may be important beyond this specific passage: It might also raise fundamental questions about possible concepts of “faithful renderings” within Bible translation.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"74 - 87"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47307920","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736231151658
Jutta Koslowski
This is the first publication of the Curriculum Vitae of Maria von Wedemeyer, fiancé of the famous theologian Dietrich Bonhoeffer who has been executed by the Nazis just a few days before the end of World War II as a resistance fighter against Hitler. Maria wrote this CV in the year 1948 at the age of 23, when she applied for a scholarship at Bryn Mawr College near Philadelphia. In Germany, she had studied mathematics at the University of Göttingen, and she intended to pursue studies in physics and history in order to become a teacher. Here application was approved and she remained in the United States for good: She was twice married and divorced, raised two sons and embarked on a career in the emerging computer industry before she died on Boston at the age of 53 in with cancer. Whereas Dietrich Bonhoeffer’s popularity is still growing more than 75 years after his death, little is known about his family background. This is especially true for the women among his relatives – despite of their crucial importance for the resistance movement. Maria von Wedemeyer kept silent about her relationship with Dietrich for the most part of her life, trying to leave behind the terrible strokes of fate which she had experienced as a young woman: Her beloved father and brother were killed as soldiers at the Eastern Front in Russia, her family’s state in Brandenburg was destroyed by the Red Army and her fiancé was killed by the Gestapo. However, Maria relates how deeply she was shaped by the Christian faith of her parents and about the aspirations she has to educate a new generation for a better future.
这是著名神学家Dietrich Bonhoeffer的未婚夫Maria von Wedemeyer的简历的首次出版，她在第二次世界大战结束前几天作为抵抗希特勒的战士被纳粹处决。1948年，23岁的玛丽亚在费城附近的布林莫尔学院申请奖学金时写下了这份简历。在德国，她曾在哥廷根大学学习数学，为了成为一名教师，她打算继续学习物理和历史。这里的申请获得了批准，她永远留在了美国：她结过两次婚，离婚过，养育了两个儿子，并在新兴的计算机行业开始了她的职业生涯，直到她因癌症在波士顿去世，享年53岁。尽管迪特里希·邦霍费尔去世75多年后，他的人气仍在增长，但人们对他的家庭背景知之甚少。对于他的亲属中的女性来说尤其如此——尽管她们对抵抗运动至关重要。Maria von Wedemeyer在她生命的大部分时间里都对她与Dietrich的关系保持沉默，试图留下她年轻时所经历的可怕的命运：她深爱的父亲和兄弟在俄罗斯东线当兵时被杀，她家族在勃兰登堡的州被红军摧毁，她的未婚夫被盖世太保杀害。然而，玛丽亚讲述了她父母的基督教信仰对她的影响有多深，以及她教育新一代以实现更美好未来的愿望。
{"title":"“Forcing Every Thought and Action into Responsibility”: An Unpublished Curriculum Vitae from Dietrich Bonhoeffer’s Fiancé Maria von Wedemeyer. Edited with an Introduction and Commentary by Jutta Koslowski","authors":"Jutta Koslowski","doi":"10.1177/00405736231151658","DOIUrl":"https://doi.org/10.1177/00405736231151658","url":null,"abstract":"This is the first publication of the Curriculum Vitae of Maria von Wedemeyer, fiancé of the famous theologian Dietrich Bonhoeffer who has been executed by the Nazis just a few days before the end of World War II as a resistance fighter against Hitler. Maria wrote this CV in the year 1948 at the age of 23, when she applied for a scholarship at Bryn Mawr College near Philadelphia. In Germany, she had studied mathematics at the University of Göttingen, and she intended to pursue studies in physics and history in order to become a teacher. Here application was approved and she remained in the United States for good: She was twice married and divorced, raised two sons and embarked on a career in the emerging computer industry before she died on Boston at the age of 53 in with cancer. Whereas Dietrich Bonhoeffer’s popularity is still growing more than 75 years after his death, little is known about his family background. This is especially true for the women among his relatives – despite of their crucial importance for the resistance movement. Maria von Wedemeyer kept silent about her relationship with Dietrich for the most part of her life, trying to leave behind the terrible strokes of fate which she had experienced as a young woman: Her beloved father and brother were killed as soldiers at the Eastern Front in Russia, her family’s state in Brandenburg was destroyed by the Red Army and her fiancé was killed by the Gestapo. However, Maria relates how deeply she was shaped by the Christian faith of her parents and about the aspirations she has to educate a new generation for a better future.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"44 - 53"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45436995","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736231151649
Duncan Ferguson
This article addresses the question of how the community of faith (the church, etc.) should respond to the world in crisis. It provides a spiritual perspective on this crisis rather than a full description of the problems and how to solve them. It draws upon the life and teaching of Jesus to discern how to respond to our troubled world, noting that Jesus too lived in a world in crisis. The article underlines that Jesus fully lived the “more excellent way” described by Paul in First Corinthians. The community of faith responds with a thoughtful faith, hope grounded in salvation history (i.e., the entrance of God into human affairs, from Abraham to the present), and unconditional love, following the example of Jesus. In these ways, the community of faith helps mitigate “a world in crisis” and empowers faithful followers to flourish.
{"title":"How Then Shall We Live as a People of Faith in a World in Crisis?","authors":"Duncan Ferguson","doi":"10.1177/00405736231151649","DOIUrl":"https://doi.org/10.1177/00405736231151649","url":null,"abstract":"This article addresses the question of how the community of faith (the church, etc.) should respond to the world in crisis. It provides a spiritual perspective on this crisis rather than a full description of the problems and how to solve them. It draws upon the life and teaching of Jesus to discern how to respond to our troubled world, noting that Jesus too lived in a world in crisis. The article underlines that Jesus fully lived the “more excellent way” described by Paul in First Corinthians. The community of faith responds with a thoughtful faith, hope grounded in salvation history (i.e., the entrance of God into human affairs, from Abraham to the present), and unconditional love, following the example of Jesus. In these ways, the community of faith helps mitigate “a world in crisis” and empowers faithful followers to flourish.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"18 - 28"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41388652","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736231151651
J. Moltmann, Steffen Lösel (Translator)
This article offers a theological rationale for engaging in a great ecological transformation. The author argues that this transformation cannot be achieved solely with technological means. Rather, we need far more than a great industrial transformation. We also need ecological justice that gives the nature of the earth and the animals their rights; recognition that ecological justice is related to social justice and, especially, to the rights of future generations; a new understanding of nature that liberates the nature of the earth from its modern, alienated status as a mere object; a new understanding of humanity that embeds human beings in the community of creation; and finally, a new cosmic spirituality that sanctifies lived life and engenders “respect for life” for everything that lives.
{"title":"The Great Ecological Transformation","authors":"J. Moltmann, Steffen Lösel (Translator)","doi":"10.1177/00405736231151651","DOIUrl":"https://doi.org/10.1177/00405736231151651","url":null,"abstract":"This article offers a theological rationale for engaging in a great ecological transformation. The author argues that this transformation cannot be achieved solely with technological means. Rather, we need far more than a great industrial transformation. We also need ecological justice that gives the nature of the earth and the animals their rights; recognition that ecological justice is related to social justice and, especially, to the rights of future generations; a new understanding of nature that liberates the nature of the earth from its modern, alienated status as a mere object; a new understanding of humanity that embeds human beings in the community of creation; and finally, a new cosmic spirituality that sanctifies lived life and engenders “respect for life” for everything that lives.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"9 - 17"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41631787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736231151644
J. Mauldin
Bonhoeffer's critique of American Christianity reveals how he came to see his own understanding of the church's role in political resistance as foreign to the American context in which he had found himself during his brief sojourn in the United States in 1939. Bonhoeffer's understanding of the two kingdoms, of the church's relation to the state, and of the history of American Protestantism came together in his fateful decision to return to Germany. He came to see that Americans could not understand the church struggle in which he had engaged in Germany, that he could be of no service to American Christianity, and that he would be of better use in his homeland. This article examines Bonhoeffer's short essay, “Protestantism without Reformation,” which he completed upon his return to Germany, and which was published only after his death. Reading this essay helps us better understand Bonhoeffer's motives for returning to Germany in 1939 rather than remaining in the United States in safety. Bonhoeffer did not see his own understanding of political resistance as easily applicable to the US context. His critique of American Christianity has much to teach us today.
{"title":"Protestantism without Reformation: Dietrich Bonhoeffer's Indictment of American Christianity","authors":"J. Mauldin","doi":"10.1177/00405736231151644","DOIUrl":"https://doi.org/10.1177/00405736231151644","url":null,"abstract":"Bonhoeffer's critique of American Christianity reveals how he came to see his own understanding of the church's role in political resistance as foreign to the American context in which he had found himself during his brief sojourn in the United States in 1939. Bonhoeffer's understanding of the two kingdoms, of the church's relation to the state, and of the history of American Protestantism came together in his fateful decision to return to Germany. He came to see that Americans could not understand the church struggle in which he had engaged in Germany, that he could be of no service to American Christianity, and that he would be of better use in his homeland. This article examines Bonhoeffer's short essay, “Protestantism without Reformation,” which he completed upon his return to Germany, and which was published only after his death. Reading this essay helps us better understand Bonhoeffer's motives for returning to Germany in 1939 rather than remaining in the United States in safety. Bonhoeffer did not see his own understanding of political resistance as easily applicable to the US context. His critique of American Christianity has much to teach us today.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"29 - 43"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42207475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736221145258d
Sonia E. Waters
(good listening, 89–90) to outlandishly complicated and paternalistic (adoption, 90–93; creating long-term homes in community, 98–100), with just a few pages of advice for each. It is never clear, especially given the examples in the next chapter from Jim’s dual role as teacher and father alongside Henri Nouwen’s care of Adam, where specialized services or friendship begin and end, complicating the book’s refrain that these relationships can sufficiently relieve challenges of disabled people and their families’ lives. The empirical data reveals an equally troubling problem in the book’s treatment of disabled people: as the data comes from parents and siblings, the book speaks for disabled people, rather than finding ways to appreciate their contributions and uplift them, something the section on friendship with disabled people ironically emphasizes (121–29). Although the book recognizes the power of language (xvi–xvii) with respect to disability, the language of impairment is never biblically, empirically, or theologically justified, even while it is widely invoked as an alternative to disability throughout the book. Even if this reflects geographic differences, the language used is not grounded in selfidentification or empowerment, two things disabled people’s movements across the world have emphasized for both popular and scholarly communities. Indeed, a far greater problem is that the book also uses impairment as a stand-in for sin, emphasizing throughout that as a result of the fall, “we are all impaired.”Although the book is careful to point out that the lack of friendships with disabled people is yet another sign of human brokenness (72), statements like “God loves every human being simply because they are created in his image—no matter how damaged that image may be” (71) demonstrate the well-established problems with uncritically adopting this language of impairment and brokenness with respect to disabled people. Although the book may mean well, giving hearing to eugenics debates with respect to disability, invoking babies and children as analogies for persons with intellectual disability on numerous occasions, as well as emphasizing families’ hardships over disabled experiences, it broadly eclipses the significant scholarship and activism present in the lives of disabled people, to focus instead on the base question of whether their lives have value. For a book on friendship, there is scarce mention of the theology of friendship despite that being an established topic of scholarly conversation in theology of disability. Indeed, the theology of disability offered in this book, given the above brokenness, infantilization, and ableism in speaking for disabled persons, critically undermines the possibility of friendship McEwan and Good so long for.
{"title":"Book Review: Art as Witness: A Practical Theology of Arts-Based Research by Helen T. Boursier","authors":"Sonia E. Waters","doi":"10.1177/00405736221145258d","DOIUrl":"https://doi.org/10.1177/00405736221145258d","url":null,"abstract":"(good listening, 89–90) to outlandishly complicated and paternalistic (adoption, 90–93; creating long-term homes in community, 98–100), with just a few pages of advice for each. It is never clear, especially given the examples in the next chapter from Jim’s dual role as teacher and father alongside Henri Nouwen’s care of Adam, where specialized services or friendship begin and end, complicating the book’s refrain that these relationships can sufficiently relieve challenges of disabled people and their families’ lives. The empirical data reveals an equally troubling problem in the book’s treatment of disabled people: as the data comes from parents and siblings, the book speaks for disabled people, rather than finding ways to appreciate their contributions and uplift them, something the section on friendship with disabled people ironically emphasizes (121–29). Although the book recognizes the power of language (xvi–xvii) with respect to disability, the language of impairment is never biblically, empirically, or theologically justified, even while it is widely invoked as an alternative to disability throughout the book. Even if this reflects geographic differences, the language used is not grounded in selfidentification or empowerment, two things disabled people’s movements across the world have emphasized for both popular and scholarly communities. Indeed, a far greater problem is that the book also uses impairment as a stand-in for sin, emphasizing throughout that as a result of the fall, “we are all impaired.”Although the book is careful to point out that the lack of friendships with disabled people is yet another sign of human brokenness (72), statements like “God loves every human being simply because they are created in his image—no matter how damaged that image may be” (71) demonstrate the well-established problems with uncritically adopting this language of impairment and brokenness with respect to disabled people. Although the book may mean well, giving hearing to eugenics debates with respect to disability, invoking babies and children as analogies for persons with intellectual disability on numerous occasions, as well as emphasizing families’ hardships over disabled experiences, it broadly eclipses the significant scholarship and activism present in the lives of disabled people, to focus instead on the base question of whether their lives have value. For a book on friendship, there is scarce mention of the theology of friendship despite that being an established topic of scholarly conversation in theology of disability. Indeed, the theology of disability offered in this book, given the above brokenness, infantilization, and ableism in speaking for disabled persons, critically undermines the possibility of friendship McEwan and Good so long for.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"110 - 112"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43887734","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-28DOI: 10.1177/00405736221147998
K. Kovacs
On Theology and Psychology is a welcome addition to the Philemon Foundation Series which is committed to making available the unpublished works of the Swiss psychologist C. G. Jung (1875–1961). The C. G. Jung Papers Collection, housed at the Swiss Federal Institute of Technology in Zürich, contains tens of thousands of pages of manuscripts, seminars, and correspondence waiting to be published. The historical, clinical, and cultural significance of these materials equals the importance of what has already appeared in the twenty-volume Collected Works of C. G. Jung (published by Princeton University Press). Of the nearly 35,000 letters in the Papers Collection, only a fraction has been published. Throughout his life, Jung corresponded with psychologists, psychiatrists, political leaders, educators, scientists, social reformers, artists, novelists, and many pastors and theologians, both Protestant and Catholic. Jung’s correspondence with Reformed pastor, theologian, and pioneer of the ecumenical movement, Adolf Keller (1872– 1963), stands out from the others and is worthy of special attention. In a friendship (often strained) stretching over fifty years, we see the sustained influence that Keller had on Jung’s life and thought, as well as Jung’s influence upon and commitment to Protestantism and the ministry of the Church. Now, for the first time in English, On Theology and Psychology brings together the entire Jung–Keller correspondence in one volume, providing a fascinating window into the contours of their friendship and glimpses into their respective psyches. We witness Jung’s candid, profoundly appreciative, and, at times, frustrated engagement
{"title":"On Theology and Psychology","authors":"K. Kovacs","doi":"10.1177/00405736221147998","DOIUrl":"https://doi.org/10.1177/00405736221147998","url":null,"abstract":"On Theology and Psychology is a welcome addition to the Philemon Foundation Series which is committed to making available the unpublished works of the Swiss psychologist C. G. Jung (1875–1961). The C. G. Jung Papers Collection, housed at the Swiss Federal Institute of Technology in Zürich, contains tens of thousands of pages of manuscripts, seminars, and correspondence waiting to be published. The historical, clinical, and cultural significance of these materials equals the importance of what has already appeared in the twenty-volume Collected Works of C. G. Jung (published by Princeton University Press). Of the nearly 35,000 letters in the Papers Collection, only a fraction has been published. Throughout his life, Jung corresponded with psychologists, psychiatrists, political leaders, educators, scientists, social reformers, artists, novelists, and many pastors and theologians, both Protestant and Catholic. Jung’s correspondence with Reformed pastor, theologian, and pioneer of the ecumenical movement, Adolf Keller (1872– 1963), stands out from the others and is worthy of special attention. In a friendship (often strained) stretching over fifty years, we see the sustained influence that Keller had on Jung’s life and thought, as well as Jung’s influence upon and commitment to Protestantism and the ministry of the Church. Now, for the first time in English, On Theology and Psychology brings together the entire Jung–Keller correspondence in one volume, providing a fascinating window into the contours of their friendship and glimpses into their respective psyches. We witness Jung’s candid, profoundly appreciative, and, at times, frustrated engagement","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"80 1","pages":"98 - 103"},"PeriodicalIF":0.2,"publicationDate":"2023-03-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47655540","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-26DOI: 10.1177/00405736221132859
Jerry Z. Park, Joyce C Chang
Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.
{"title":"Centering Asian Americans in Social Scientific Research on Religious Communities","authors":"Jerry Z. Park, Joyce C Chang","doi":"10.1177/00405736221132859","DOIUrl":"https://doi.org/10.1177/00405736221132859","url":null,"abstract":"Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.","PeriodicalId":43855,"journal":{"name":"THEOLOGY TODAY","volume":"79 1","pages":"398 - 409"},"PeriodicalIF":0.2,"publicationDate":"2022-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46988303","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：