AWTS: Beverly Wildung Harrison Papers, 1927-2013
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Jesus, the Bread of Life Complementary Exod
August 1, 2021 Proper 13 Semicontinuous 2 Sam. 11:26–12:13a Ps. 51:1–12 Jesus, the Bread of Life Complementary Exod. 16:2–4, 9–15 Goal for Encountering Jesus as the bread of life, adults will consider Ps. 78:23–29 the Session ways to feed on this life-giving source. Eph. 4:1–16 John 6:24–35 n PREPARING FOR THE SESSION Focus on John 6:24–35 WHAT is important to know? — From “Exegetical Perspective,” Wayne A. Meeks So the people now piously ask Jesus, “What must we do to perform the works of God?” (v. 28). For the reader who has paid attention, however, the question signals one of those recurring themes that reverberate through this Gospel. The “works of God” are, on one level, the miraculous deeds that Jesus performs, equivalent to his “signs” (5:19–23). At a deeper level, they are the whole of his mission in the world, which he must “complete” (telesthai), ultimately on the cross (4:34; 5:36; 17:4; 19:30; cf. 14:9–12). For those who come to him, Jesus here defines “the work of God” as faith in himself, God’s envoy in the world (v. 29)—an astonishing claim. WHERE is God in these words? — From “Theological Perspective,” Christopher Morse “Christ does not reply to the question put to him,” writes John Calvin, when we seek “in Christ something other than Christ himself.” Yet the questioning of Jesus, misdirected as it is, is not disregarded in this passage but used to disclose a more confounding truth. -
Parenting Virtues Today by DAVID L
Copyright © 2003 The Center for Christian Ethics at Baylor University 53 Parenting Virtues Today BY DAVID L. JOHNS Parenting can be an unnerving prospect for many people today, for it opens us to vulnerability, change, and being permanently shaped by the habits we practice. Yet, as we parent with Christian intentionality, we may be ad- vanced in holiness by our children and shaped into new creations embodying hope, humility, and hospitality. earing a child is not like housing a cat. My apologies to those whose lives are enriched by four-legged furry creatures; however, in a Rtime when pets are treated like children and children like pets, per- haps a reminder is in order. Parenting takes on numerous forms; in many cases, these are good and life-giving, but too often they are damaging and life-depleting. As much as we might like to believe the contrary, the fact that Christians are involved in the process is no guarantee that parenting will be done well. Parenting, whether performed with Christian intentionality or not, is more than housing, feeding, cleaning, and playing with children. Great moral significance attaches to what happens in families because it entails in- tense involvement with an other, the forming of character, the receiving of life, and the releasing of life into an unknown future. These are not tasks for the faint of heart. “Task” is not quite the right word to describe parenting, if it conveys the idea that parents are unmoved and unchanged subjects who shape their children like pliable objects. On the contrary, a very intimidating prospect of parenting is that the one who thinks he is shaping an other will in fact be shaped himself, and the one who is certain she is instructing will, without question, be instructed. -
Rosemary Radford Ruether's Jesus: an Iconoclastic Liberator
TTJ 11.1 (2008): 117-129 ISSN 1598-7140 Rosemary Radford Ruether’s Jesus: An Iconoclastic Liberator Miyon Chung Torch Trinity Graduate School of Theology, Korea The integrity of the Christian tradition is indisputably grounded upon the person and work of Jesus Christ. The meaning of the Chris- tian confession that “Jesus Christ is the same yesterday and today and forever,”1 however, has produced exceedingly diverse interpretations for theological methods and content.2 With the arrival of feminist theo- logians in the middle of the twentieth century, the very credibility of the Christian tradition was retested for its content and relevance based on their insistence that there exists an inseparable causal relationship between gender experience, theological interpretations, and praxis.3 Spe- cifically, feminist theologians argue that orthodox Christology reflects predominantly androcentric patriarchal ideology and therefore has failed to communicate Jesus’ iconoclastic, subversive teaching and life against status systems, especially within religious communities. They, therefore, claim that “the Christ symbol must be reconstructed so that all who engage it may find in it a source of human liberation.”4 1. Heb 13:8 (NIV). 2. See, for example, Jaroslav Pelikan, Jesus Through the Centuries: His Place in the History of Culture (New Haven: Yale University Press, 1985). 3. Ann Loades, “Introduction,” in Feminist Theology: A Reader, ed. A. Loades (London: SPCK, 1990), 3. See also Ann Carr, “Is a Christian Feminist Theology Possible?,” Theological Studies 45 (1982): 295. 4. Maryanne Stevens, “Introduction,” in Reconstructing the Christ Symbol: Essays in Feminist Christology (New York: Paulist, 1993), 1. It should be noted that analyzing feminist methodologies of biblical hermeneutics and theology is almost impossible: because of “the overwhelming diversities.” But they do have a consistent starting point, the experience of oppression, and a goal which is liberation for all. -
Rosemary Radford Ruether
Rosemary Radford Ruether Program Theme: ‘Celebrating Freedom, Humanity, & Unity’ Mistress of Ceremonies: Gayle Claiborne Keynote Speaker: Rosemary Radford Ruether - Congregational Song “Lift Every Voice and Sing” Lead by Sasha Jones & Pianist Bryan Brown - Greeting Reverend Beth Bingham - Pilgrim Congregational Church - Responsive Reading A Litany from the words of Martin Luther King Jr., Led by Rev. Gary Lett - A Look Back Memories of the Movement - Rabbi Zev-Hayyim Feyer - Musical Section Kingdom Bound of Macedonia Missionary Baptist Church, Pomona - Introduction of Keynote Speaker Sherie Rodgers - Vice President, MLK, Jr., Project - Musical Section The Licata Brothers of Arcadia - Keynote Message Rosemary Radford Ruether, Visiting Professor at Claremont School of Theology & Claremont Graduate Unv. - The Offering and Imam Jihad Turk, President of Bayan Claremont Islamic Graduate School Blessing over the Offering The Offering today supports the Youth Social Justice Award - Musical Section The Licata Brothers of Arcadia -Youth Social Justice Awards Princess Njuguna, 2009 Winner to Announce the 2015 Winners - Benediction Rabbi Zev-Hayyim Feyer - Congregational / Recessional “We Shall Overcome” Led by Rev Gary Lett (Please Exit to the Reception Hall) - Reception The Reception is hosted by the National Council of Negro Women (NCNW) 33rd Annual Martin Luther King, Jr. Birthday Celebration & Youth Social Justice Awards 1 Page Pomona Inland Valley Martin Luther King Jr. Project Members Board of Directors − Gayle Claiborne, President − Sherie Rodgers, Vice President − Dawn Weber, Incoming Treasurer − Rabbi Zev-Hayyim Feyer, Outgoing Treasurer − Tonisha Rowan, Secretary Committee Members − Maggie Green − Rev. Gary Lett − National Council of Negro Women, Pomona Valley Section − Paula Lantz, Council member City of Pomona − Christina Carrizosa, Council member City of Pomona Area which is covered : Alta Loma, Ontario, Claremont, Diamond Bar, La Verne, Pomona, San Dimas, Walnut, Chino, Chino Hills, Montclair, Rancho Cucamonga, Fontana and Upland. -
The Bread of Life Complementary Exod
August 1, 2021 Proper 13 Semicontinuous 2 Sam. 11:26–12:13a Ps. 51:1–12 The Bread of Life Complementary Exod. 16:2–4, 9–15 Goal for Youth will examine the metaphor of bread and model Ps. 78:23–29 the Session hospitable ways of offering bread to others. Eph. 4:1–16 John 6:24–35 n PREPARING FOR THE SESSION Focus on John 6:24–35 WHAT is important to know? — From “Exegetical Perspective,” Wayne A. Meeks So the people now piously ask Jesus, “What must we do to perform the works of God?” (v. 28). For the reader who has paid attention, however, the question signals one of those recurring themes that reverberate through this Gospel. The “works of God” are, on one level, the miraculous deeds that Jesus performs, equivalent to his “signs” (5:19–23). At a deeper level, they are the whole of his mission in the world, which he must “complete” (telesthai), ultimately on the cross (4:34; 5:36; 17:4; 19:30; cf. 14:9–12). For those who come to him, Jesus here defines “the work of God” as faith in himself, God’s envoy in the world (v. 29)—an astonishing claim. WHERE is God in these words? — From “Theological Perspective,” Christopher Morse “Christ does not reply to the question put to him,” writes John Calvin, when we seek “in Christ something other than Christ himself.” Yet the questioning of Jesus, misdirected as it is, is not disregarded in this passage but used to disclose a more confounding truth. -
March 21, 2021 Sermon
Kerry Mansir March 21, 2021 Christ Church Gardiner Lent 5 In the parish news a couple of weeks ago, I shared the story of the Philadelphia 11 in honor of Women’s History Month. The Philadelphia 11 are the women who, in July of 1974, were ordained to the priesthood at Church of the Advocate in Philadelphia. This was remarkable because just a year before, at the General Convention of the Episcopal Church, women had been denied ordination to the priesthood. And nothing had changed regarding women’s ordination in that year. But these eleven women, and others like them, were tired of waiting. They had tried the legislative routes within the church, but they were weary of being put off so that the Church could continue to “study the matter.” Choosing to be ordained without the blessing of General Convention carried great risk in that the women could be deposed, in other words, permanently barred from the priesthood in the future, and possibly any role in the Church at all. Their ordination was an historic moment in the Church. Knowing the story of these women is important to understanding our church history. But as one of you pointed out to me, the press release from July 31, 1974 that I shared in the parish newsletter failed to name any but two of these women. The news release did name the three male retired or resigned Bishops who performed the ordination, the male Harvard professor who preached the sermon, and several of the male Bishops who opposed the ordinations, including the Presiding Bishop at that time. -
Beyond Consolation
142 143 Beyond Consolation: The Anton Boisen wrote, people are “living human documents” which we can engage and exegete, or interpret, just as we do written texts.4 Significance of Failure for Faith As a scholar, I integrate my work with people into my theoretical knowl- edge as a Christian theologian working in depth theology and dogmatics. Depth Heather Wise theology is an emerging discipline that reflects theologically on the insights of depth psychology, the study of the depths of the psyche, or “soul” in Greek.5 Post- Enlightenment, what was once called the “care of souls” in the Christian tradition largely fell out of theology.6 Depth psychology, or psychoanalysis, in the discovery Christopher Morse, the Dietrich Bonhoeffer Professor Emeritus of Theology of the unconscious, provided a new healing modality and what founder Sigmund and Ethics at Union Theological Seminary, teaches how to “test the spirits,” not Freud called “a cure through love.”7 Some people of faith, whose traditions no only of the tradition, but also of we ourselves, as theology witnesses our transfor- longer worked for them, found help in this therapeutic method. Depth theology mation into who God made us to be.1 The following presentation, which I gave takes up a psychoanalytic critique within theology toward the healing transforma- on April 25, 2013 at Columbia University’s Teacher’s College for non-theologians tion of the person and community in society.8 engaged in an interdisciplinary seminar series, shows how Morse’s work influences Within systematic theology, dogmatics is a discipline that adjudicates the theology and theology’s engagement with other disciplines, so we can best find testimony of the church, or the witness of those who speak in the name of Jesus what it means to be human, or, as Bonhoeffer emphasized, following the apostle Christ. -
Midwestern Journal of Theology 8.1 (Fall 2009): 84-95 the Cross: New Religions, New Theologies and the Only Difference in a Pluralistic Society
Midwestern Journal of Theology 8.1 (Fall 2009): 84-95 The Cross: New Religions, New Theologies and the Only Difference in a Pluralistic Society Viola Larson Board Member Voices of Orthodox Women and Theology Matters Sacramento, California Abstract Viola Larson points to the trend in religious movements, Christian and otherwise, of viewing Christ’s sacrifice as simply an example of suffering for others. The article proceeds to outline the need for the doctrine of atonement and illustrates how this doctrine keeps Christianity orthodox. Larson demonstrates the doctrine of atonement from Scripture and engages several views on atonement from history. Ultimately, Larson contends that without a proper doctrine of the atonement of Christ on the cross, evil is allowed to run rampant in any religion, including Christianity. 1 Recently, in her address to the 2002 Covenant Conference,106F Anna Case- Winters, Professor of Theology at McCormick Theological Seminary, suggests that for our atonement, “‘The incarnation’ would be enough!” She also advocates for the theological position of Abelard, the medieval scholastic who held a position of atonement referred to as moral 2 influence or example.107F That is, the death of Christ on the cross becomes an example of the willingness to suffer for others and for that reason Jesus Christ is followed and loved. Other proponents of this view of the cross and salvation were Socinus, a sixteenth century theologian who 3 also denied the Trinity108F , and Friedrich Schleiermacher the father of nineteenth century liberal theology. Pelagius is seen as an early anticipation of this view, since he believed humanity capable of living up 1 The Covenant Network is an independent group within the Presbyterian Church USA whose members advocate for the ordination of homosexuals and for Progressive Theology. -
Sister Hildegard a Presentation Given at the Christian-Buddhist Retreat Rupertsberger Gewölbe in Bingen on April 4, 2014
Chung Hyun Kyung Sister Hildegard A Presentation given at the Christian-Buddhist Retreat Rupertsberger Gewölbe in Bingen on April 4, 2014 Thank you very much for coming. In honor of Hildegard von Bingen, who is a great woman mystic in human history to me, let us start our gathering in silence. And you focus on your breath. So you sit comfortably with your back straight. Meditation is very simple. It has three components: you stop and you breath and you look deeply into yourself. Wherever you are when you do that, this is a meditation. So let us begin. - Meditation bell. Two minutes of meditation in silence – Thank you. I will begin with one poem. This is by Jalaluddin Rumi , an Islamic Sufi mystic (1207-1273). I want this poem as a gift to you and our sister Hildegard von Bingen (1098-1179) Come to the orchard in the spring. There is candle, flower and wine. If you don’t come, these do not matter. If you come, these do not matter. Orchard at the Hildegard-Forum in Bingen, April 2014 - Foto A.Esser Thank you coming. This is a very beautiful spring evening. You must have a lot of other interesting places to go tonight. But you chose to be here. Thank you for that choice. According to Buddhist tradition, even if you just touch the sleeves of each other, it has been prepared for millions of years. And if we really get together and stand two and a half hours together in this beautiful spring night, many years of Karma is accumulated that we are here together. -
Asian Feminist Theology
WMST 712: Interdisciplinary Seminar in Women’s and Gender Studies Instructor: Virginia Burrus Name: Hyun Hui Kim Asian Feminist Theology I. Introduction In the field of theological studies, feminist theologies emerging from Asia— the so-called Asian Feminist Theologies—seem to be controversial even in name, because the term, “feminist,” connotes their as having been promoted by middle- class European and American women (Kwok Pui-lan, 2005:7). Unlike female theologians from other parts of the world who name their theologies differently from (white) feminist Theology—womanist theology (by African-American women), mujerista theology (by Hispanic women in the United States)— etc., women theologians from Asia do not categorize their theologies in any way other than Asian feminist theology. It is more appropriate to say they are unable to rather than ‘do- not,’ because there is no language or concept in common they can share when standing in multiracial, multilingual, multicultural, and multi-religious contexts. Asian feminist theology arose in reaction to liberation theologies in various regions, and began to be fostered in response to political and economic predicaments caused by the interference of North American and European institutions and corporations under the name of “progress,” when Asian countries began to achieve independence after World War II. In the beginning, Asian feminist theology grew out of the broad linkage of the term, “the third world,” manifesting the essential quality of justice against formidable oppression. 1 While the Ecumenical Association of Third World Theologians (EATWOT), founded in Dar-es Salaam, Tanzania in 1976, was consciously aware of questions of race and culture, third- world women challenged and resisted the lack of attention to gender in third -world theologies by male theologians who longed for women to be where they should be. -
Karl Barth's Reception in Korea
KARL BARTH'S RECEPTION IN KOREA: FOCUSING ON ECCLESIOLOGY IN RELATION TO KOREAN CHRISTIAN THOUGHT YOUNG-GWAN KIM FACULTY OFRELIGIOUS STUDIES, McGILL UNIVERSITY, MONTREAL DECEMBER 2001 A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES AND RESEARCH IN PARTIAL FULFILMENT OF THE REQUIREMENTS OF THE DEGREE OF DOCTOR OF PHILOSOPHY COPYRIGHT BY YOUNG-GWAN KIM DECEMBER 2001 COPY NO. 1 National Library Bibliothèque nationale 1+1 of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, rue Wellington OttawaON K1A0N4 Ottawa ON K1A ON4 canada canada Your file Vol... r6Mrenœ Our file Notre rëférenœ The author bas granted a non L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library ofCanada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies ofthis thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership ofthe L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son penmSSlOn. autorisation. 0-612-78706-0 Canada TABLE OFCONTENTS ABSTRACT -------- - --- - - - - - - - ---- - - - --- - - ----- - ----- - --- - - - 111 ACKNOWLEDGEMENTS - - - - --- - - - -- - - ----- - ------------------ VIl LIST OFABBREVIATIONS - - - ---- - -------------------- - --- - - --- IX GLOSSARY -- - ----------------------------------------- - --- X INTRODUCTION: THE RECEPTION OF KARL BARTH'S THEOLOGY IN KOREA - - - - - - - 1 Chapter 1. AN ACCOUNT OFTHE HISTORY AND DEVELOPMENT OF CHRISTIANITY IN KOREA AND THE ROLE OF CONFOCIANISM IN ITS RAPID GROWTH ------------ - ---- - - - - - - ----- - 8 A. -
Proquest Dissertations
Beyond Left and Right: Women Priests, New Feminists, and the Search for Common Ground among Catholic Women in North America Catherine Humes A Thesis In The Department of Religion Presented in Partial Fulfillment of the Requirements For the Degree of Master of Arts (History and Philosophy of Religion) at Concordia University Montreal, Quebec, Canada August 2009 © Catherine Humes, 2009 Library and Archives Biblioth&que et 1*1 Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'6dition 395 Wellington Street 395, rue Wellington Ottawa ON K1A 0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-63034-1 Our file Notre reference ISBN: 978-0-494-63034-1 NOTICE: AVIS: The author has granted a non- L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distribute and sell theses monde, a des ftns commerciales ou autres, sur worldwide, for commercial or non- support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.