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Nicholas Peter Harvey and Linda Woodhead, Unknowing God: Toward a Post-Abusive Theology (Eugene, OR: Cascade, 2022), pp. 160. $21.00/£18.00 尼古拉斯·彼得·哈维和琳达·伍德黑德,《不认识的上帝:走向后虐待神学》(尤金,俄勒冈州:Cascade, 2022),第160页。21.00美元/£18.00
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-13 DOI: 10.1017/s0036930622000886
M. Percy
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引用次数: 0
Pieter Vos, Longing for the Good Life: Virtue Ethics After Protestantism (London: Bloomsbury, 2020), pp. 224. £90.00/$115.00 Pieter Vos,《渴望美好生活:新教之后的美德伦理》(伦敦:布卢姆斯伯里,2020),第224页。90.00英镑/115.00美元
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/S0036930622000849
Roger L. Revell
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引用次数: 0
Hud Hudson, Fallenness and Flourishing (Oxford: OUP, 2021), pp. 213. $85.00 Hud Hudson,堕落与繁荣(牛津:OUP, 2021),第213页。85.00美元
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/S0036930622000898
J. Couenhoven
the connection between love of God and neighbour is a New Testament innovation, she also notes the frequent connection of these two ideas in the Testaments of the Twelve Patriarchs. Another scholar might look at the same material and find greater resemblance between the New Testament and its Jewish cultural surroundings. Furthermore, Wischmeyer reads agape as a concept that leaves the law behind. Many scholars would disagree, understanding much of the New Testament, and Paul in particular, as maintaining the law’s importance. Love may indeed play a role in how Paul communicates his understanding of the law: by pointing to love as the centre of the law, Paul opens a way for Gentiles who exhibit love to fulfil the law.
爱上帝和爱邻居之间的联系是新约的一个创新,她也注意到这两个观念在十二先祖的约中经常联系在一起。另一个学者可能会看同样的材料,发现新约和它的犹太文化环境之间有更大的相似之处。此外,Wischmeyer将agape解读为一个将法律抛在后面的概念。许多学者不同意,他们认为新约的大部分内容,尤其是保罗,都是在维护律法的重要性。爱可能确实在保罗传达他对律法的理解中发挥了作用:通过指出爱是律法的中心,保罗为那些表现出爱的外邦人开辟了一条履行律法的道路。
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引用次数: 0
Stephen Morgan, John Henry Newman and the Development of Doctrine: Encountering Change, Looking for Continuity (Washington, DC: CUA Press, 2022), pp. xvi + 315. $75.00 Stephen Morgan,John Henry Newman和学说的发展:遭遇变革,寻找连续性(华盛顿特区:美国大学出版社,2022),第xvi+315页$75
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/s0036930622000771
Mark A. Heffley
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引用次数: 0
Evaluating a neglected tradition of (Ana)baptist Christology 评价(安娜)浸礼会基督论的一个被忽视的传统
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/s0036930623000029
Stephen R. Holmes
Oosterbaan identified a tradition of Anabaptist christology running from Ziegler in Strassborg in the 1520s to Menno Simons in the 1550s. I demonstrate that this tradition continued until at least around 1700, first amongst the Waterlander Mennonites in the Netherlands, and then amongst the English General Baptists. I sketch the development and diversity of the tradition, and then ask whether it might be considered ‘orthodox’, and whether reflecting on the scholarly reception of this tradition might help academic theologians to engage better with marginalised Christian communities today.
奥斯特班确定了从15世纪20年代斯特拉斯堡的齐格勒到15世纪50年代门诺·西蒙斯的再洗礼派基督学传统。我证明,这一传统至少持续到1700年左右,首先是在荷兰的Waterlander门诺派中,然后是在英国的浸礼会中。我概述了这一传统的发展和多样性,然后问它是否可以被视为“正统”,反思这一传统在学术上的接受是否有助于学术神学家更好地参与当今被边缘化的基督教社区。
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引用次数: 0
Stanley Hauerwas, Fully Alive: The Apocalyptic Humanism of Karl Barth (Charlottesville, VA: University of Virginia Press, 2022), pp. x + 204. $29.50 斯坦利·豪尔瓦斯,《完全活着:卡尔·巴特的启示录人文主义》(弗吉尼亚州夏洛茨维尔:弗吉尼亚大学出版社,2022年),页x + 204。29.50美元
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/S003693062200076X
W. D. Persaud
pace of the book will be something of a difficulty: complicated, nuanced issues are dealt with decisively and briefly; strong views are expressed pithily, and opposing views dismissed; those looking for an elaborate, patient exploration of disputed matters may be disappointed. But to measure this book by the criteria of, say, an academic monograph would be to risk missing the point. Avis’ theology is first and foremost a church theology. Its audience is not only scholars but, in the rather woolly argot favoured in church circles today, ‘practitioners’, that is, church leaders, those involved in church life at local level, those who have the capacity to influence and shape the church of the future. This is the case for the prosecution aimed against those who complacently assume division is acceptable and ecumenism an unaffordable luxury. It is almost as if one could imagine Avis speaking to an audience of church leaders who think they know something of modern theology and modern church history: he wants them to come away changed from the encounter. This is theology for practice. Avis’ style of writing may not be explicitly polemical, but it is engaged, passionate and opinionated. At the same time, he is always careful to lay out opposing positions, and sensitive to the relevance of history to ecclesiology. Even those who do not agree with his overall position will undoubtedly learn a great deal from his discussion of authors. For that reason, in this reviewer’s opinion there could hardly be a better introduction to the theological complexities of the movement for Christian unity.
这本书的节奏有些困难:复杂而微妙的问题被果断而简短地处理;强烈的观点被简洁地表达出来,反对的观点被驳回;那些期待详细而耐心地探讨争议问题的人可能要失望了。但是,如果用学术专著的标准来衡量这本书,就有可能失去重点。阿维斯的神学首先是教会神学。它的读者不仅是学者,而且,用今天教会圈子里比较模糊的行话来说,“实践者”,也就是教会领袖,那些参与地方教会生活的人,那些有能力影响和塑造未来教会的人。这是针对那些沾沾自喜地认为分裂是可以接受的、大同主义是负担不起的奢侈品的人的起诉。这几乎就像你可以想象Avis对一群自认为对现代神学和现代教会历史有所了解的教会领袖讲话:他希望他们从这次相遇中改变过来。这是实践的神学。阿维斯的写作风格可能不是明确的辩论,但它是参与,热情和固执己见。与此同时,他总是小心翼翼地摆出相反的立场,并对历史与教会学的相关性很敏感。即使那些不同意他的总体立场的人,也无疑会从他对作家的讨论中学到很多东西。出于这个原因,在这个评论家看来,没有比这更好的介绍基督教合一运动的神学复杂性的了。
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引用次数: 0
Johannes Polyander and the inefficacious internal call: An Arminian compromise? 约翰内斯·波利安德和无效的内部呼吁:阿米尼式的妥协?
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-03-10 DOI: 10.1017/S0036930622000953
Cory Griess
Abstract In the thirtieth disputation of the Leiden Synopsis (1622), Johannes Polyander elucidates what he considers to be the Reformed doctrine of vocatio. In his explanation of this doctrine, Polyander makes surprising statements concerning the internal call. He teaches that not only the external call, but also the internal call can come to the reprobate. It does not do so all the time, but it does so sometimes, especially in the sphere of the covenant. Yet, when it does, that internal call is ineffectual. This doctrine of an ineffectual internal call is not found in the Canons of Dordt (1618–19), nor in disputations held before the cycle of disputations that became the Leiden Synopsis. Was Polyander's view a compromise with Arminianism? Or was Polyander actually defending Dordt's doctrine? This article builds on Henk van Den Belt's cursory conclusion to this question by providing proof that Polyander was in fact defending Dordt.
在《莱顿概要》(1622)的第三十篇论辩中,约翰内斯·波利安德阐明了他认为是改革宗的圣召教义。在他对这一学说的解释中,波利安德对内在召唤做出了令人惊讶的陈述。他教导说,不仅是外在的召唤,内在的召唤也可以召唤恶人。它并不是一直如此,但有时确实如此,尤其是在契约的领域。然而,当它这样做时,内部调用是无效的。这种无效的内部召唤的学说在《多特信条》(1618-19)中找不到,也没有在成为《莱顿概要》的争论周期之前举行的争论中找到。波利安德的观点是对阿米念主义的妥协吗?或者波利安德实际上是在捍卫多特的学说?本文以Henk van Den Belt对这个问题的粗略结论为基础,提供证据证明Polyander实际上是在为Dordt辩护。
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引用次数: 0
Can God's work in history be discerned? The ambiguities of providence in the poetry of John Milton 神在历史上的作为能被看透吗?弥尔顿诗歌中天意的模糊性
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-02-22 DOI: 10.1017/S0036930623000017
Benjamin P. Myers
Abstract Is the doctrine of providence a guide to interpreting history? The early work of John Milton is optimistic about the possibility of such providential discernment. Milton lived during one of the most turbulent periods of English history and was actively involved in the cause of revolution and social reform. His poems typically centre on moments of historical change that seem to illuminate the ultimate meaning of history. After his revolutionary hopes had been shattered, Milton came to perceive a much more ambiguous relationship between history and providence. What history reveals, he now thought, is mostly a pattern of repetition and decline. Milton ends Paradise Lost with the reflection that belief in providence is not so much a species of knowledge as a practice of life. This article traces Milton's movement from providential optimism to providential pessimism and argues for a conception of history in which even acts of divine intervention do not unambiguously alter the course of history.
天意学说是解释历史的指南吗?约翰·弥尔顿的早期作品,对这种天意辨别的可能性持乐观态度。弥尔顿生活在英国历史上最动荡的时期之一,他积极投身于革命和社会改革事业。他的诗歌通常集中在历史变化的时刻,似乎阐明了历史的最终意义。在他的革命希望破灭后,弥尔顿开始意识到历史和天意之间的关系更加模糊。他现在认为,历史揭示的主要是一种重复和衰落的模式。弥尔顿在《失乐园》的结尾反思道,对上帝的信仰与其说是一种知识,不如说是一种生活实践。这篇文章追溯了弥尔顿从天意乐观主义到天意悲观主义的转变,并论证了一种历史观,在这种历史观中,即使是神的干预行为,也不会明确地改变历史的进程。
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引用次数: 0
Prayer, formation, and scriptural interpretation 祷告、形成和圣经解释
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-02-16 DOI: 10.1017/S0036930622001016
John Rowlands
Abstract In this article, I argue for the centrality of prayer within Christian interpretation of scripture. This argument is made in two stages. First, Christ on the road to Emmaus is the interpreter of scripture par excellence, such that scriptural interpretation is fruitfully understood as participation in Christ's interpretation of scripture to and for the church. Second, scriptural interpretation must take prayer as central to an appropriate scriptural hermeneutics, since prayer is one way in which the reader of scripture becomes conformed to person of Christ.
摘要在这篇文章中,我主张祈祷在基督教对圣经的解释中的中心地位。这个论点分两个阶段提出。首先,在通往以马us的道路上,基督是圣经的优秀诠释者,因此圣经的诠释被充分理解为参与基督向教会和为教会诠释圣经。其次,圣经解释必须把祈祷作为适当的圣经解释学的核心,因为祈祷是圣经读者与基督合一的一种方式。
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引用次数: 0
T. F. Torrance, Catholicism, and the quest for church unity 托伦斯、天主教与寻求教会团结
IF 0.2 4区 哲学 0 RELIGION Pub Date : 2023-02-15 DOI: 10.1017/S0036930622001028
S. Maclean
Abstract This article examines T. F. Torrance's engagement with Catholicism. It uncovers the breadth and depth of his ecumenical spirit, while concurrently shedding light on his own theological development. The article reveals an evolution in Torrance's posture toward Catholicism, moving from fierce criticism to critical praise, with the Second Vatican Council as a watershed in his thinking. His criticism was provoked by what he considered the fundamental problem with Catholicism (namely, the ‘Latin heresy’ in its theology); while his praise was elicited by the evangelical, christocentric, and ecumenical spirit of the Council.
摘要本文考察了t.f.托伦斯与天主教的接触。它揭示了他的大公精神的广度和深度,同时也揭示了他自己的神学发展。这篇文章揭示了托伦斯对天主教态度的演变,从激烈的批评到批判性的赞扬,梵蒂冈第二届大公会议是他思想的分水岭。他的批评是由他认为天主教的根本问题(即神学中的“拉丁异端”)引起的;而他的赞美则是由大公会议的福音派、基督中心主义和大公精神引起的。
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SCOTTISH JOURNAL OF THEOLOGY
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