Pub Date : 2024-05-15DOI: 10.1017/s0017816024000087
Sameer Yadav
Contrary to much of the commentary tradition, the book of Job is not primarily a discourse on how to properly speak (or withhold speech) about God in the midst of innocent suffering, nor is it aimed primarily at offering up the character of Job as an exemplar of how to suffer correctly (or incorrectly). Neither is it a treatise about human submission to (or rebellion from) God’s mysterious sovereign prerogative in permitting evil. It is instead a theological exploration of the dilemmas and demands of consolation that confront us given the inexplicable enormities of human suffering. Its unifying aim is to confront us with multiple voices that pull us into an open-ended—and decidedly pessimistic—reflection on what innocent suffering reveals to us about our creaturely limits and the fragility of our hope in God, features of the human condition that require our capacities for compassion to exceed our capacities for theological sense-making.
{"title":"A Joban Theology of Consolation","authors":"Sameer Yadav","doi":"10.1017/s0017816024000087","DOIUrl":"https://doi.org/10.1017/s0017816024000087","url":null,"abstract":"Contrary to much of the commentary tradition, the book of Job is not primarily a discourse on how to properly speak (or withhold speech) about God in the midst of innocent suffering, nor is it aimed primarily at offering up the character of Job as an exemplar of how to suffer correctly (or incorrectly). Neither is it a treatise about human submission to (or rebellion from) God’s mysterious sovereign prerogative in permitting evil. It is instead a theological exploration of the dilemmas and demands of consolation that confront us given the inexplicable enormities of human suffering. Its unifying aim is to confront us with multiple voices that pull us into an open-ended—and decidedly pessimistic—reflection on what innocent suffering reveals to us about our creaturely limits and the fragility of our hope in God, features of the human condition that require our capacities for compassion to exceed our capacities for theological sense-making.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"15 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-15DOI: 10.1017/s0017816024000099
Jonathan (Yonatan) Bourgel
The coinage of Bar Kosiba (Bar Kokhba), the leader of the Second Jewish Revolt (132–135/6 CE), has long been acknowledged as a source of data for understanding the ideology and goals of the rebel regime he headed. In particular, the imagery and legends on Bar Kosiba’s tetradrachms have been the subject of many interpretations and controversies. This article proposes that the facade of the temple on the obverse of Bar Kosiba’s tetradrachms and the four species on its reverse side are complementary symbols, joined together to represent the future inauguration ceremony of the restored temple. Furthermore, this imagery on the tetradrachms may have been intended to respond to the coins issued to commemorate the founding of the colony of Aelia Capitolina on the site of Jerusalem.
长期以来，第二次犹太起义（公元 132-135/6 年）领袖 Bar Kosiba（Bar Kokhba）的钱币一直被认为是了解其领导的起义政权的意识形态和目标的数据来源。特别是巴尔-科西巴的四分金币上的图像和传说一直是许多解释和争议的主题。本文认为，巴尔-科西巴的四角硬币正面的神庙外墙和背面的四个物种是互补的象征，它们共同代表了未来修复后的神庙的落成典礼。此外，四角硬币上的这一意象可能是为了与为纪念在耶路撒冷遗址上建立 Aelia Capitolina 殖民地而发行的硬币相呼应。
{"title":"A Representation of the Inauguration Ceremony of the Restored Temple? A (Tentative) Reinterpretation of the Bar Kokhba Tetradrachm","authors":"Jonathan (Yonatan) Bourgel","doi":"10.1017/s0017816024000099","DOIUrl":"https://doi.org/10.1017/s0017816024000099","url":null,"abstract":"The coinage of Bar Kosiba (Bar Kokhba), the leader of the Second Jewish Revolt (132–135/6 CE), has long been acknowledged as a source of data for understanding the ideology and goals of the rebel regime he headed. In particular, the imagery and legends on Bar Kosiba’s tetradrachms have been the subject of many interpretations and controversies. This article proposes that the facade of the temple on the obverse of Bar Kosiba’s tetradrachms and the four species on its reverse side are complementary symbols, joined together to represent the future inauguration ceremony of the restored temple. Furthermore, this imagery on the tetradrachms may have been intended to respond to the coins issued to commemorate the founding of the colony of Aelia Capitolina on the site of Jerusalem.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"46 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-15DOI: 10.1017/s0017816024000129
Caleb Hendrickson
This essay returns to a largely forgotten achievement of mid-twentieth-century philosophical theology, Richard Kroner’s Culture and Faith (1951) and the “philosophy of faith” presented therein. It focuses on Kroner’s idea of religious imagination as the inspired medium of revelation. It considers implications of this idea with regard to religious epistemology and theological language. In doing so, it puts Kroner in conversation with John Caputo, Iain McGilchrist, and Kroner’s friend and colleague Paul Tillich.
{"title":"Images Above All: Richard Kroner and the Religious Imagination","authors":"Caleb Hendrickson","doi":"10.1017/s0017816024000129","DOIUrl":"https://doi.org/10.1017/s0017816024000129","url":null,"abstract":"This essay returns to a largely forgotten achievement of mid-twentieth-century philosophical theology, Richard Kroner’s <jats:italic>Culture and Faith</jats:italic> (1951) and the “philosophy of faith” presented therein. It focuses on Kroner’s idea of religious imagination as the inspired medium of revelation. It considers implications of this idea with regard to religious epistemology and theological language. In doing so, it puts Kroner in conversation with John Caputo, Iain McGilchrist, and Kroner’s friend and colleague Paul Tillich.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"38 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152552","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-15DOI: 10.1017/s0017816024000117
Ryan Duns
Theologians have become increasingly attentive to the role emotion and experience must play in theological reflection. Several thinkers have recently done so by appropriating and developing Jon Sobrino’s understanding of orthopathy, or “right affect.” A close examination of these efforts, however, reveals inconsistencies in the way the category is understood and deployed. This article redresses these inconsistencies by complementing orthopathy with orthoaesthesis, or “right perception.” The article opens by considering various appeals to orthopathy before suggesting how William James’s theory of emotion might provide the category with clarifying content. The second stage engages Simone Weil and Iris Murdoch as practitioners of orthoaesthesis. Special attention is given to Murdoch’s “techniques” aimed at transforming how practitioners perceive reality. With Murdoch’s guidance, the article contends that orthopathy is ineluctably bound to and not possible without orthoaesthesis. The article concludes with a constructive proposal to show how orthoaesthesis-orthopathy contributes to a Christian theological anthropology.
{"title":"No Orthopathy without Orthoaesthesis: On the Necessity of Negative Effort","authors":"Ryan Duns","doi":"10.1017/s0017816024000117","DOIUrl":"https://doi.org/10.1017/s0017816024000117","url":null,"abstract":"Theologians have become increasingly attentive to the role emotion and experience must play in theological reflection. Several thinkers have recently done so by appropriating and developing Jon Sobrino’s understanding of orthopathy, or “right affect.” A close examination of these efforts, however, reveals inconsistencies in the way the category is understood and deployed. This article redresses these inconsistencies by complementing orthopathy with orthoaesthesis, or “right perception.” The article opens by considering various appeals to orthopathy before suggesting how William James’s theory of emotion might provide the category with clarifying content. The second stage engages Simone Weil and Iris Murdoch as practitioners of orthoaesthesis. Special attention is given to Murdoch’s “techniques” aimed at transforming how practitioners perceive reality. With Murdoch’s guidance, the article contends that orthopathy is ineluctably bound to and not possible without orthoaesthesis. The article concludes with a constructive proposal to show how orthoaesthesis-orthopathy contributes to a Christian theological anthropology.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"68 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152591","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-15DOI: 10.1017/s0017816024000105
Assaf Tamari
What changes in the conceptualization of God, the ultimate healer, once God himself becomes the object of healing? This article examines the delicate tensions between divine and human agency in the Lurianic kabbalah, focusing on its grammar of action, and the complex relations between the subjects and the objects of this action. Rather than analyzing the relations between the kabbalists and their God through their conscious perceptions, the article explores how these relations emerge from the Lurianic discursive configurations and describes the role of medical discourse in their shaping. I claim that in order to perceive the transformation in the image of God in this early modern kabbalistic corpus, we should place at the heart of our inquiry the questions of who the patient is in the Lurianic medical clinic and how the relations between the human and the divine protagonists of the Lurianic drama are woven in this clinic.
{"title":"The Clinical Gaze of Lurianic Kabbalah","authors":"Assaf Tamari","doi":"10.1017/s0017816024000105","DOIUrl":"https://doi.org/10.1017/s0017816024000105","url":null,"abstract":"What changes in the conceptualization of God, the ultimate healer, once God himself becomes the object of healing? This article examines the delicate tensions between divine and human agency in the Lurianic kabbalah, focusing on its grammar of action, and the complex relations between the subjects and the objects of this action. Rather than analyzing the relations between the kabbalists and their God through their conscious perceptions, the article explores how these relations emerge from the Lurianic discursive configurations and describes the role of medical discourse in their shaping. I claim that in order to perceive the transformation in the image of God in this early modern kabbalistic corpus, we should place at the heart of our inquiry the questions of who the patient is in the Lurianic medical clinic and how the relations between the human and the divine protagonists of the Lurianic drama are woven in this clinic.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"56 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152521","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-05-15DOI: 10.1017/s0017816024000130
Shaul Magid
This essay coins a term “Judeopessimism,” engaging questions of some of the contemporary writing on antisemitism and its claim to be historical in nature through the lens of critical race theory, specifically Afropessimism and its offshoots, which make claims of anti-Blackness as political ontology. Is some of this writing on antisemitism really making theological or political ontological claims of “eternal antisemitism” refracted in a less volatile historical narrative? How can critical race theory and its understanding of anti-Blackness help refine, clarify, and push the discussion on antisemitism to be more forthright about its underlying claims? I explore some examples of ontological antisemitism in the writings of Meir Kahane and Naftali Zvi Berlin who each in different ways offer ahistorical and even ontological views on antisemitism that are mostly shunned by contemporary writing on the subject and suggest that Afropessimism offers a helpful way to see beyond the historical veil of how antisemitism is understood today.
{"title":"Judeopessimism: Antisemitism, History, and Critical Race Theory","authors":"Shaul Magid","doi":"10.1017/s0017816024000130","DOIUrl":"https://doi.org/10.1017/s0017816024000130","url":null,"abstract":"This essay coins a term “Judeopessimism,” engaging questions of some of the contemporary writing on antisemitism and its claim to be historical in nature through the lens of critical race theory, specifically Afropessimism and its offshoots, which make claims of anti-Blackness as political ontology. Is some of this writing on antisemitism really making theological or political ontological claims of “eternal antisemitism” refracted in a less volatile historical narrative? How can critical race theory and its understanding of anti-Blackness help refine, clarify, and push the discussion on antisemitism to be more forthright about its underlying claims? I explore some examples of ontological antisemitism in the writings of Meir Kahane and Naftali Zvi Berlin who each in different ways offer ahistorical and even ontological views on antisemitism that are mostly shunned by contemporary writing on the subject and suggest that Afropessimism offers a helpful way to see beyond the historical veil of how antisemitism is understood today.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"49 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141152523","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-23DOI: 10.1017/s0017816024000075
Tzvi Novick
This article concerns the role of covenant in early rabbinic literature in relation to biblical and especially Second Temple-era predecessors. The first part establishes that the Qumran sectarians and earlier circles were drawn to the concept of covenant because it represented, especially through the mechanism of covenant renewal, a powerful tool for defining and supporting group identity. The second part shows that for the rabbis, the importance of covenant lay chiefly, instead, in its capacity to conceptualize the notion of Israel as a collective body defined by corporate responsibility. The third part suggests that this novel deployment of covenant arose in part to counter the individuating force of halakah as law, another innovation of the rabbis.
{"title":"Covenant and Community in Early Rabbinic Literature","authors":"Tzvi Novick","doi":"10.1017/s0017816024000075","DOIUrl":"https://doi.org/10.1017/s0017816024000075","url":null,"abstract":"This article concerns the role of covenant in early rabbinic literature in relation to biblical and especially Second Temple-era predecessors. The first part establishes that the Qumran sectarians and earlier circles were drawn to the concept of covenant because it represented, especially through the mechanism of covenant renewal, a powerful tool for defining and supporting group identity. The second part shows that for the rabbis, the importance of covenant lay chiefly, instead, in its capacity to conceptualize the notion of Israel as a collective body defined by corporate responsibility. The third part suggests that this novel deployment of covenant arose in part to counter the individuating force of halakah as law, another innovation of the rabbis.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"25 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-02-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139951790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-13DOI: 10.1017/s0017816024000063
Alexander Massmann
In the context of theological interpretations of disabilities, I am arguing for the concept of “strength in weakness.” So far, a “theology of weakness,” which portrays people with disabilities as pointedly illustrating universal human weakness, has played a very prominent role in the field. I argue that this theological interpretation of disabilities should not be the dominant one. I trace the alternative model of “strength in weakness” in discussing writings by the apostle Paul and describe how it is supported by the anthropological concept of intercorporeality. Yet first, the article discusses Stanley Hauerwas’s theology of disability, which is not only a very pointed theology of weakness but also repeatedly associates disabilities with suffering. Since at least the latter aspect is in contrast with widespread self-perceptions among people with disabilities, a theology of weakness amounts to a “narrative prosthesis” (David Mitchell and Sharon Snyder). By contrast, Paul suggests that weakness can allow for distinct strengths. To flesh out distinctive competences of people with intellectual disabilities, I then discuss Maurice Merleau-Ponty’s concept of intercorporeality. Intercorporeality denotes a human competence more generally, but I suggest that it is often partly eclipsed by social norms. However, people with intellectual disabilities often pay less attention to social norms, which helps explain a distinctive intercorporeal competence among people with intellectual disabilities. Reduced attention to social norms can imply a distinctive strength.
{"title":"Fleshing Out the Strength of Weakness: Intercorporeality in the Theological Discourse on Disability","authors":"Alexander Massmann","doi":"10.1017/s0017816024000063","DOIUrl":"https://doi.org/10.1017/s0017816024000063","url":null,"abstract":"In the context of theological interpretations of disabilities, I am arguing for the concept of “strength in weakness.” So far, a “theology of weakness,” which portrays people with disabilities as pointedly illustrating universal human weakness, has played a very prominent role in the field. I argue that this theological interpretation of disabilities should not be the dominant one. I trace the alternative model of “strength in weakness” in discussing writings by the apostle Paul and describe how it is supported by the anthropological concept of intercorporeality. Yet first, the article discusses Stanley Hauerwas’s theology of disability, which is not only a very pointed theology of weakness but also repeatedly associates disabilities with suffering. Since at least the latter aspect is in contrast with widespread self-perceptions among people with disabilities, a theology of weakness amounts to a “narrative prosthesis” (David Mitchell and Sharon Snyder). By contrast, Paul suggests that weakness can allow for distinct strengths. To flesh out distinctive competences of people with intellectual disabilities, I then discuss Maurice Merleau-Ponty’s concept of intercorporeality. Intercorporeality denotes a human competence more generally, but I suggest that it is often partly eclipsed by social norms. However, people with intellectual disabilities often pay less attention to social norms, which helps explain a distinctive intercorporeal competence among people with intellectual disabilities. Reduced attention to social norms can imply a distinctive strength.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"3 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-02-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139770053","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-02-12DOI: 10.1017/s0017816024000051
N. Verbin
Religious protest, such as the protest that Job expresses, reveals the manners in which believers experience the absurd while hanging on to God. The purpose of this article is to explore the “grammar” of this paradoxical faith stance by bringing Kierkegaard and Camus to bear upon it, and thereby to show the “family resemblance” between Job, Camus’s “absurd man,” and the Kierkegaardian believer. I begin with a discussion of experiences of the absurd that give rise to religious protest. I then turn to Kierkegaard to explore the manners in which “faith’s thought” renders the “experience of the absurd” a religious one, while pushing the believer further into the absurd. I end with a discussion of Job as an absurd rebel in Camus’s sense.
{"title":"Faith and the Absurd: Kierkegaard, Camus and Job’s Religious Protest","authors":"N. Verbin","doi":"10.1017/s0017816024000051","DOIUrl":"https://doi.org/10.1017/s0017816024000051","url":null,"abstract":"Religious protest, such as the protest that Job expresses, reveals the manners in which believers experience the absurd while hanging on to God. The purpose of this article is to explore the “grammar” of this paradoxical faith stance by bringing Kierkegaard and Camus to bear upon it, and thereby to show the “family resemblance” between Job, Camus’s “absurd man,” and the Kierkegaardian believer. I begin with a discussion of experiences of the absurd that give rise to religious protest. I then turn to Kierkegaard to explore the manners in which “faith’s thought” renders the “experience of the absurd” a religious one, while pushing the believer further into the absurd. I end with a discussion of Job as an absurd rebel in Camus’s sense.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"23 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-02-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139769875","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-01-29DOI: 10.1017/s0017816023000445
Michael Haspel
In the 1820s it was predominantly Black abolitionists who opposed gradualist abolitionism and the concept of colonization, while, in general, White abolitionists opposed slavery, viewing it as seductive or as sin in itself, but did not want full emancipation for Blacks. Therefore, David Walker’s Appeal from 1829 is a central document in that it calls for immediate and full emancipation as well as opposition to racism and White supremacy. This article argues that the shift in political aim of Black radical abolitionists correlates with an innovation in theological foundation. Walker grounds his quest for immediate and full emancipation in an egalitarian concept of imago Dei. It is this theological foundation that became influential in radical abolitionist discourse and was employed by Maria M. Stewart as well as William Lloyd Garrison. As a result of research on Walker’s theological innovation, it comes to the fore that he most likely was influenced by Black Freemasonry, especially Prince Hall.
{"title":"The Image of God and Immediate Emancipation: David Walker’s Theological Foundation of Equality and the Rejection of White Supremacy","authors":"Michael Haspel","doi":"10.1017/s0017816023000445","DOIUrl":"https://doi.org/10.1017/s0017816023000445","url":null,"abstract":"In the 1820s it was predominantly Black abolitionists who opposed gradualist abolitionism and the concept of colonization, while, in general, White abolitionists opposed slavery, viewing it as seductive or as sin in itself, but did not want full emancipation for Blacks. Therefore, David Walker’s <jats:italic>Appeal</jats:italic> from 1829 is a central document in that it calls for immediate and full emancipation as well as opposition to racism and White supremacy. This article argues that the shift in political aim of Black radical abolitionists correlates with an innovation in theological foundation. Walker grounds his quest for immediate and full emancipation in an egalitarian concept of <jats:italic>imago Dei</jats:italic>. It is this theological foundation that became influential in radical abolitionist discourse and was employed by Maria M. Stewart as well as William Lloyd Garrison. As a result of research on Walker’s theological innovation, it comes to the fore that he most likely was influenced by Black Freemasonry, especially Prince Hall.","PeriodicalId":46365,"journal":{"name":"HARVARD THEOLOGICAL REVIEW","volume":"29 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-01-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139583561","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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