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Matthew 11:1–10 (with Qur’an 3:48-51 )
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-04-01 DOI: 10.1177/00209643221081723
J. Torres
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引用次数: 0
Major Review: 2 Kings 主要评论:2国王
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-04-01 DOI: 10.1177/00209643221081705c
R. Burnette-Bletsch
thIs commentary on 2 Kings is the twelfth installment of the Wisdom Commentary series. This series addresses the problem that, despite ever increasing numbers of women entering the biblical studies guild, relatively few have authored commentaries. It is undoubtedly advantageous to the field when diverse voices are brought into the interpretive dialogue about biblical texts. Wisdom Commentaries do not limit their focus to biblical passages dealing overtly with women, but rather encourage feminist engagement with the whole biblical text. Such a goal is especially pertinent for 2 Kings, which focuses primarily on power struggles among male kings and their male god YHWH. Although this text seems at first glance an unlikely candidate for feminist interpretation, Park argues persuasively that a driving force behind 2 Kings is the interrogation of YHWH’s masculinity (defined in contradistinction to the feminine) which is continually defended, questioned, reformulated, and ultimately deconstructed.
这篇《列王记》的注释是《智慧注释》系列的第十二篇。这个系列解决的问题是,尽管越来越多的女性进入圣经研究协会,相对较少的人撰写评论。将不同的声音带入圣经文本的解释对话中,无疑是对该领域有利的。《智慧注释》并没有把焦点局限在圣经中公开涉及女性的段落,而是鼓励女权主义者参与到整个圣经文本中来。这样的目标与列王纪下特别相关,它主要关注男性国王和他们的男性神耶和华之间的权力斗争。虽然乍一看,这篇文章似乎不太可能是女权主义解释的候选人,但Park有说服力地认为,《2 Kings》背后的驱动力是对耶和华的男性气质(与女性气质相对立)的质疑,这种男性气质不断地被捍卫、质疑、重新表述,并最终被解构。
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引用次数: 0
Protestant Portrayals of Islam: From the Reformation to Modern Missions 新教对伊斯兰教的描绘:从宗教改革到现代传教
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-04-01 DOI: 10.1177/00209643221081711
D. Womack
This study compares Protestant portrayals of Islam during the sixteenth-century Protestant Reformation and the nineteenth-century era of imperialism and missions. It considers the earliest Protestant writings about Islam and the views of the first Protestant missionaries who had close personal contact with Muslims. To understand the historical thought patterns that still influence contemporary American Protestant views of Muslims, the article examines common theological themes, statements about women and sexuality, rhetoric about Islamic violence, and shifting approaches to Muslims over the centuries. While addressing misrepresentations of Islam, this study finds that Protestant understandings of Islam are not always skewed or hostile. Religious rivalry and condemnation have made a lasting impact, yet this history also reveals appreciative views of Islam from which we could learn today.
本研究比较了16世纪新教改革和19世纪帝国主义和传教时代新教徒对伊斯兰教的描绘。它考虑了最早的关于伊斯兰教的新教著作,以及第一批与穆斯林有密切个人接触的新教传教士的观点。为了理解仍然影响当代美国新教徒对穆斯林看法的历史思维模式,本文考察了常见的神学主题、关于妇女和性的陈述、关于伊斯兰暴力的修辞,以及几个世纪以来对穆斯林态度的转变。在解决对伊斯兰教的歪曲时,本研究发现新教徒对伊斯兰教的理解并不总是扭曲或充满敌意。宗教对抗和谴责产生了持久的影响,但这段历史也揭示了我们今天可以学习的对伊斯兰教的欣赏观点。
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引用次数: 0
Major Review: A Theology for the Twenty-First Century 主要评论:二十一世纪的神学
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-04-01 DOI: 10.1177/00209643221081705
R. Baard
In thIs hefty tome, noted Presbyterian theologian Douglas Ottati offers a theology rooted in Augustinian, Protestant, liberal, and humanist elements, which enables him both to embrace classical theological wisdom and to rethink theological themes in light of “new and pressing realities” (p. xxi). The book consists of three sections structured around seventy propositions. In the first section, on method, he introduces Christian theology as a practical wisdom, i.e., as “a vision of God, the world, and ourselves in the service of a piety, a settled disposition, and a way of living” (p. 25). Then follows a section on creation, which offers fresh perspectives on creation and providence, while emphasizing the unity of God’s creative and redemptive work. Finally, in the section on redemption, Ottati focuses on the themes of Christ, Spirit, sin, regeneration, and world renewal, concluding with three final propositions on God the Redeemer. The overall structure of the theology rests on three central insights gained from Augustine: the goodness of creation, the depth of sin, and the centrality of grace. From these themes, Ottati presents God as Creator, Judge, and Redeemer. This is an experiential and narratival perspective on God rooted in both Protestantism’s call to return to the source of Scripture, and liberalism’s emphasis on experience as a source of knowledge. It is therefore precisely as a liberal theologian who values the experiential that Ottati expresses discomfort with “speculative” elements in theology, noting, for example, that his “metaphysical reticence” leads him to remain “agnostic about ‘internal relations’ among the three persons within God” (p. 741). He focuses on the revelatory experiences captured in Scripture, stating that he intends to “work with current historical and biblical scholarship rather than dismiss it on dogmatic grounds” (p. 364). The fourth element in his theological viewpoint is that of Christian humanism, partially borrowed from Calvin, which offers a way out of the “dislocation” that marks the twenty-first century (p. 16). Christian humanism, he says, is theocentric, and as such dislodges humans from the center of the theological frame by recognizing that in the context of divine governance the world beyond humans has value. It also relocates humans by sensing that within the context of the divine dynamic human beings have worth.
在这本厚重的大部头中,著名的长老会神学家道格拉斯·奥塔蒂提供了一种根植于奥古斯丁、新教、自由主义和人文主义元素的神学,这使他既能接受古典神学智慧,又能根据“新的紧迫现实”(第21页)重新思考神学主题。这本书由三个部分组成,大约有70个命题。在第一部分,关于方法,他把基督教神学作为一种实践的智慧,也就是说,作为“一种对上帝、世界和我们自己的看法,为一种虔诚、一种稳定的性情和一种生活方式服务”(第25页)。接下来是关于创造的部分,它提供了关于创造和护理的新视角,同时强调了上帝创造和救赎工作的统一性。最后,在救赎部分,奥塔提聚焦于基督、灵、罪、重生和世界更新的主题,最后以三个关于救赎主的命题作结。神学的整体结构建立在奥古斯丁的三个核心见解之上:创造的美好、罪的深度和恩典的中心地位。从这些主题出发,奥塔提将上帝呈现为创造者、审判者和救赎者。这是一种对上帝的经验和叙述的观点,根植于新教呼吁回归圣经的来源,以及自由主义强调经验是知识的来源。因此,正是作为一个重视经验的自由主义神学家,Ottati表达了对神学中“思辨”元素的不适,例如,他指出,他的“形而上学的沉默”导致他仍然“对上帝内部三个位格之间的‘内部关系’持不可知论态度”(第741页)。他把重点放在《圣经》中所捕捉到的启示性经历上,他说他打算“与当前的历史和圣经学术合作,而不是以教条主义的理由来驳斥它”(第364页)。他的神学观点的第四个要素是基督教人文主义,部分借鉴了加尔文,它提供了一条走出标志着21世纪的“错位”的道路(第16页)。他说,基督教人文主义是以神为中心的,因此,通过认识到在神的统治背景下,超越人类的世界是有价值的,从而把人类从神学框架的中心赶了出来。它还通过感知到在神圣动态的背景下人类具有价值来重新定位人类。
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引用次数: 0
At the Border of Christian Learning: Islamic Thought and Constructive Christian Theology 在基督教学习的边缘:伊斯兰思想与建设性基督教神学
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-04-01 DOI: 10.1177/00209643221081706
Joshua Ralston
For Christian theology to learn from Muslims, it cannot simply cross over into Islamic thought by reading Muslim texts or appropriating Islamic ideas. The Christian theologian must find a way to attend to the history of Christian-Muslim polemics in a non-confrontational fashion that still accounts for disagreement and difference. Many Muslim voices offer profound and challenging questions concerning Christian theology. This essay proposes that Christian theology can engage with Islamic thought as a key resource in the theological quest for a more truthful and just witness to God.
基督教神学要向穆斯林学习,就不能简单地通过阅读穆斯林文本或挪用伊斯兰思想而跨入伊斯兰思想。基督教神学家必须找到一种方法,以一种非对抗性的方式来研究基督教和穆斯林之间的争论,这种方式仍然可以解释分歧和差异。许多穆斯林的声音对基督教神学提出了深刻而具有挑战性的问题。这篇文章提出,基督教神学可以与伊斯兰思想相结合,作为神学追求更真实、更公正地见证上帝的关键资源。
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引用次数: 0
Major Review: Wondrously Wounded: Theology, Disability and the Body of Christ by Brian R. Brock 主要评论:奇妙的受伤:神学,残疾和基督的身体,作者布莱恩·r·布洛克
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-01-01 DOI: 10.1177/00209643211051122
Bill Gaventa
Brian Brock’s powerful Book invites readers into an intense, detailed conversation between the Bible, theology, early church history, ethics, health, modern medical practices, the contemporary church, and people with disabilities and their families, exploring questions of how we understand, treat, and love people with disabilities, particularly those with intellectual and developmental challenges. Brock’s academic and pastoral credentials represent all the disciplines above except the last, which is embodied, represented, and symbolized in his life as a father to his son Adam, a young man with Down syndrome and autism.
Brian Brock这本强大的书邀请读者进入圣经,神学,早期教会历史,伦理,健康,现代医学实践,当代教会,残疾人及其家庭之间激烈而详细的对话,探讨我们如何理解,治疗和爱残疾人的问题,特别是那些有智力和发展挑战的人。布洛克的学术和牧师资历代表了上述所有学科,但最后一个学科除外,这在他作为儿子亚当(一个患有唐氏综合症和自闭症的年轻人)的父亲的生活中得到了体现、代表和象征。
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引用次数: 1
Major Review: Constructing Paul (The Canonical Paul, Vol.1) by Luke Timothy Johnson 主要评论:构建保罗(正典保罗,卷1),作者:卢克·蒂莫西·约翰逊
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-01-01 DOI: 10.1177/00209643211051122a
Luke Timothy Johnson
luke timothy Johnson is an outstanding and prolific New Testament scholar. His textbook, The Writings of the New Testament (Fortress, 1986), is widely used in seminaries, his commentaries on Luke (Liturgical, 1991) and Acts (Liturgical, 2006) in the Sacra Pagina series are just what every preacher/ scholar needs, and his many other books and articles on a variety of important topics have greatly enriched New Testament studies, both in the academy and in the church.
卢克·蒂莫西·约翰逊是一位杰出而多产的新约学者。他的教科书《新约著作》(Fortress, 1986)被神学院广泛使用,他在《圣帕吉那》系列中对《路加福音》(Liturgical, 1991)和《使徒行传》(Liturgical, 2006)的注释正是每个传教士/学者所需要的,他关于各种重要主题的许多其他书籍和文章极大地丰富了学术界和教会的新约研究。
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引用次数: 0
Mending What Is Broken: The Logic of the Cross in 1 Corinthians 修复破碎:哥林多前书中十字架的逻辑
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-01-01 DOI: 10.1177/00209643211051130
Suzanne Watts Henderson
In recent decades, scholars have come to see 1 Corinthians as a rhetorically unified response to the problem of divisions among Corinthian believers. This essay explores the ways in which Paul presents the cross as the organizing principle that can bind together three different forms of community division: the cult of the personality (1:10–4:21); the freedom to eat idol meat (8:1–11:1); and economic disparities when gathered for a meal (11:17–34). In each case, Paul appeals implicitly or explicitly to the cross as a remedy for the all-too-familiar strains on the fractured community. In the end, Paul’s countercultural message about the cross offers a word of exhortation for the American church today, as it navigates a society that shares much in common with first-century Corinth.
近几十年来,学者们开始把哥林多前书看作是对哥林多信徒分裂问题的一种修辞上的统一回应。本文探讨保罗如何将十字架作为组织原则,将三种不同形式的团体分裂结合在一起:个人崇拜(1:10-4:21);吃偶像肉的自由(8:1-11:1);当人们聚在一起吃饭时,经济上的差异(11:17-34)。在每一种情况下,保罗都或隐或明地呼吁十字架作为对破碎的社区中熟悉的压力的补救。最后,保罗关于十字架的反文化信息为今天的美国教会提供了一个劝告的话,因为它在一个与一世纪哥林多有很多共同之处的社会中导航。
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引用次数: 0
Dangerous Memory: An Antiracist Political Theology of the Cross 危险的记忆:十字架的反种族主义政治神学
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-01-01 DOI: 10.1177/00209643211051124
R. Gench
The dangerous memory of the crucified and risen Jesus confronts the “lie” of racism, past and present. The cross and resurrection disrupt our forgetfulness about the lie and awaken memory of our complicity in the reality of racism and its ongoing diminishment of the lives of racially-minoritized people. Indeed, the dangerous memory embodied in the crucifixion and resurrection of Jesus creates tension that evokes a relational and agitational community of resistance to racist ideas and policies.
对被钉十字架和复活的耶稣的危险记忆,面对过去和现在种族主义的“谎言”。十字架和复活打破了我们对谎言的遗忘,唤醒了我们在种族主义现实中的同谋,以及种族主义对少数民族生活的持续削弱。事实上,耶稣被钉在十字架上和复活所体现的危险记忆造成了紧张局势,唤起了一个相互关联的、激动人心的群体,抵制种族主义思想和政策。
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引用次数: 0
Their Cross Problem and Ours: Thoughts on the Aesthetic of Crucifixion 他们的十字架问题与我们的十字架问题:关于受难美学的思考
IF 0.3 4区 哲学 0 RELIGION Pub Date : 2022-01-01 DOI: 10.1177/00209643211051128
S. M. Heim
Contemporary Christian witness about the death of Jesus moves in a culture already saturated with an aesthetic or intuitive ethic of the crucifixion. That aesthetic has many features acquired though Christianity’s long social dominance. This essay focuses on one aspect, authentically derived from the distinctive understanding Christian faith attributed to the crucifixion. First, I describe the Roman context, and the natural “reading” of the image of a crucified person there, as the background to considering the absence of that image in early Christianity. This leads to exploration of the ways that early Christianity used a variety of typological images to weave a new frame of meaning around the crucifixion of Christ. Then, using Tom Holland’s recent historical synopsis of Christianity, I indicate how this new aesthetic of the cross lodged itself in shared cultural assumptions and perceptions. Finally, I consider the crucial American case of lynching, in which White Christian churches betrayed this distinctive meaning of the crucifixion, Black churches affirmed it, and the cultural aesthetic of crucifixion proved itself a key medium for resistance to lynching. Finally, I suggest some implications for church preaching and teaching in relation to the surrounding culture today.
当代基督徒对耶稣之死的见证,是在一种已经被钉十字架的审美或直觉伦理所渗透的文化中进行的。这种审美有许多特点,是基督教在长期的社会统治中获得的。本文着重从一个方面,真实地推导出基督教信仰对受难的独特理解。首先,我描述了罗马的背景,以及对被钉十字架的人形象的自然“解读”,作为考虑早期基督教中没有这个形象的背景。这导致了对早期基督教使用各种类型图像的方式的探索,这些图像围绕基督被钉十字架编织了一个新的意义框架。然后,我利用汤姆·霍兰德(Tom Holland)最近对基督教的历史概述,指出这种新的十字架美学是如何扎根于共同的文化假设和观念中的。最后,我考虑了美国私刑的关键案例,在这个案例中,白人基督教会背叛了钉十字架的独特意义,黑人教会肯定了这一点,而钉十字架的文化美学证明了自己是抵制私刑的关键媒介。最后,我提出了一些与今天周围文化有关的教会讲道和教导的启示。
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引用次数: 0
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