Evangelical Theological Method
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
REVIEW Peter Ochs Another Reformation: Postliberal Christianity and the Jews (Grand Rapids, MI: Baker Academic, 2011), 288 Pp
Studies in Christian-Jewish Relations REVIEW Peter Ochs Another Reformation: Postliberal Christianity and the Jews (Grand Rapids, MI: Baker Academic, 2011), 288 pp. Christina Smerick, Greenville College Peter Ochs, a Jewish theologian long involved in Jewish- Christian relations, uses a pragmatic philosophical framework, based on Charles Peirce, and his own critique of the dyadic structure of modernist thought, to examine postliberal Chris- tian theologians, both in the US and Great Britain, with regard to “non-supersessionism.” Supersessionism is the doctrinal teaching arguing that Christianity is a new covenant between God and humanity, which replaces the covenant found in Torah between God and the Jewish people. Postliberal thought, Ochs argues, in its rejection of dyadic thinking, also rejects supersessionism as unnecessarily binary and undeserv- ing of a full picture of the God of Abraham, Isaac, Jacob, and Jesus. He focuses on the theologians George Lindbeck, Rob- ert Jenson, Stanley Hauerwas, John Howard Yoder, Daniel Hardy, and David Ford. Ochs’ main point is that postliberal theologians hold that the Church need not turn from the Gospels or from the history of church doctrine in order to reject supersessionism. Ochs at- tributes this sea change in understanding Christian doctrine to a new, third epoch in the history of Judeo-Christian relations. This epoch, that of “postliberalism,” is one of “relationality that invites both critical reason and a reaffirmation of scriptur- al revelation” (p. 4). He approaches a fuller articulation of this epoch logically, albeit via a “theo-logic” that refuses exclusion and binary oppositions in favor of a pattern of thought that seeks to be reparative and thus guided by a “relational (and thus non-dyadic) logic of inquiry” (p. -
BEFORE the ORIGINAL POSITION the Neo-Orthodox Theology of the Young John Rawls
BEFORE THE ORIGINAL POSITION The Neo-Orthodox Theology of the Young John Rawls Eric Gregory ABSTRACT This paper examines a remarkable document that has escaped critical at- tention within the vast literature on John Rawls, religion, and liberalism: Rawls’s undergraduate thesis, “A Brief Inquiry into the Meaning of Sin and Faith: An Interpretation Based on the Concept of Community” (1942). The thesis shows the extent to which a once regnant version of Protestant the- ology has retreated into seminaries and divinity schools where it now also meets resistance. Ironically, the young Rawls rejected social contract liber- alism for reasons that anticipate many of the claims later made against him by secular and religious critics. The thesis and Rawls’s late unpublished remarks on religion and World War II offer a new dimension to his intellec- tual biography. They show the significance of his humanist response to the moral impossibility of political theology. Moreover, they also reveal a kind of Rawlsian piety marginalized by contemporary debates over religion and liberalism. KEY WORDS: John Rawls, community, liberalism, religion, political theology, public reason PROTESTANT THEOLOGIAN REINHOLD NIEBUHR DIED IN 1971. In that same year, philosopher John Rawls published his groundbreaking work, A The- ory of Justice. These two events symbolically express transformations in American intellectual and political culture that remain significant today. In the academy, religious defenders of a liberal consensus had been chal- lenged by ascendant secular liberalisms and emergent religious voices critical of liberalism of any kind. Parallel developments in the political culture had begun to see the fracturing of coalitions that transcended di- verse religious and secular commitments in order to support democratic institutions and practices. -
Philosophical Perspectives on Science, Religion, and Ethics
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 16 Issue 2 Article 15 4-1-1999 Nancey Murphy, ANGLO-AMERICAN POSTMODERNITY: PHILOSOPHICAL PERSPECTIVES ON SCIENCE, RELIGION, AND ETHICS Merold Westphal Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Westphal, Merold (1999) "Nancey Murphy, ANGLO-AMERICAN POSTMODERNITY: PHILOSOPHICAL PERSPECTIVES ON SCIENCE, RELIGION, AND ETHICS," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 16 : Iss. 2 , Article 15. DOI: 10.5840/faithphil199916229 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol16/iss2/15 This Book Review is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. 276 Faith and Philosophy explanatory power is greater than that of atheism. But as John Hick has highlighted in his work, religious experience is itself something that both the religious believer and atheist must explain. Another possibility is that the author decided not to address both religious experience and the eviden tial problem because of his desire to produce a book suitable also for a meta physics course. (See my comments below on the book's suitability as a text.) 2. See e.g., R. B. Braithwaite, "An Empiricist's View of the Nature of Religious Belief," in Christian Ethics and Moral Philosophy, ed. Ian T. Ramsey (London: SCM Press, 1966), pp. 53-73; and possibly D. Z. Phillips, The Concept of Prayer, (London: Routledge and Kegan Paul, 1966). -
Study Guide To
Liberal Theology: A Radical Vision Study Guide Fortress Press Liberal Theology: A Radical Vision Study Guide by Peter C. Hodgson Introduction to the Study Guide This book calls for a revival of liberal theology with a radical vision because the author believes that such a theology offers deeper insight into the meaning and truth of Christian faith for today than all the other options. Why “liberal theology”? Liberal theology is one of the great heritages of 19th and early 20th century religious thought, but today it has fallen into disrepute. This is partly because of the sustained attack on liberalism in politics and on the part of religious conservatism. The attack created a caricature of what liberalism is about in both politics and religion. The word “liberal” comes from the Latin libertas, and it refers to something that is “fitted for freedom” and “makes for freedom.” Liberalism is at the heart of our democracy, which is premised on the assumption that every human being is free and equal and has certain fundamental rights that governments are obliged to advance and defend. Liberalism in Christian religion gets at the heart of what God has done and is doing on behalf of human beings: setting them free from the bondage of sin and evil so that they may enjoy the “glorious freedom” of God’s children. Why a “radical vision”? There is something intrinsically radical about theology because it purports to make assertions about God, about the ultimate meaning and purpose of things, and it offers strong judgments about human behavior from a prophetic perspective. -
Liberation and Postliberalism Christian God As the Liberator with Respect to Those Ills
118 119 Liberation and Postliberalism Christian God as the Liberator with respect to those ills. That accusation came, moreover, in the formal languages of academic theology itself. From the main- Christopher J. Ashley stream’s perspective, it was faced with a challenge it had, somehow, to meet. In its institutional form, liberation theology has served as a reform move- ment within the theological academy more than a revolution to tear that academy down and replace it. It is certainly possible to argue that the true home of libera- One hopeful future for liberation theology may be as a leaven, a spur to the tion theology was in the base communities, the churches, and the streets; but I conscience, in a predominantly non-liberation theological academy. Liberation speak here of liberation theology’s academic face, the one speakable in the Union theologies, and their near relatives in constructive theology, will never die; but Seminary Quarterly Review.3 That liberation theology founded professional societ- neither is there any immediate prospect of their taking over the mainstream, in ies and working groups, but we cannot point to major new seminaries the move- either teaching or publication. For as liberation theologies defined themselves, the ment founded, or to mainstream institutions that heard the word and closed their postliberal reaction was already brewing. That reaction has become the regnant doors in shame. We can point, rather, to some institutions that the movement orthodoxy of the theological academy. In that context, some of the most excit- touched and reshaped, Union Seminary among them. ing theology being done today is methodologically under the broad postliberal Some reform movements succeed by joining the institutions they critiqued. -
Postliberal Theology
Postliberal Theology Postliberal theology designates a type of theology whose leading proponents were active in the final decades of the 20th century. It is called postliberal because of its proponents’ dissatisfaction with classical liberal theology and because it is a response to liberal theological claims. Representatives include Hans Frei, George Lindbeck, David Kelsey, and Stanley Hauerwas. William Placher and Kathryn Tanner are also sometimes considered to be postliberal theologians. Postliberal theology arose in tandem with postmodern philosophy. Both rested on the recognition that the ideal of universal and absolute truth is illusory. For postliberal theologians, this recognition meant rejecting the assumption that Christian theology can be evaluated by and interpreted in terms of some other philosophical or scientific discourse. They believe that classical liberal theology had portrayed Christian beliefs and practices as particular instances of general religious truths and phenomena. The God revealed in scripture, for instance, was thought to be identical with the God discovered by philosophical investigation. By seeking to correlate Christian claims with philosophical or scientific claims, postliberals argue, liberal theologians abandoned the autonomy and truth of Christian theology. They had submitted theology to an authority outside of the Christian faith. It is questionable whether this indictment applies to all liberal theologians. Nonetheless, the postliberals’ concern show us why they embrace Karl Barth’s theology. Like them Barth insisted that the truth and norm of the Christian faith can be found only within revelation; all attempts to understand Christian theology outside of revelation distort theology. They also appreciate Barth’s view that God’s revelation is always particular and not general. -
2015-2016 2100 S
sioux falls seminary Sioux Falls I Omaha I Online Catalog 2015-2016 2100 S. Summit Avenue, Sioux Falls, SD 57105 I 800.440.6227 I [email protected] I sfseminary.edu An accredited member of the Association of Theological Schools in the United States and Canada and the Higher Learning Commission of the North Central Association of Colleges and Schools Table of Contents General Information Finances President’s Message.............................................1 Funding Your Education........................................27 Accreditation.........................................................2 Financial Aid........................................................27 Mission Statement..................................................2 Health Insurance..................................................28 Kingdom Calling............................................................2 Placement History..................................................................2 Placement of Graduates.......................................28 Statement of Beliefs.................................................3 Master’s Course Descriptions Locations............................................................3 Bible................................................................... 29 Campus Life Church History ....................................................... 30 Campus Facilities.................................................5 Counseling.........................................................31 Student Life Educational Ministries ........................................ -
A Study of Ordination in the Baptist Context
CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Jonathan Anthony Malone Dayton, Ohio May, 2011 CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT APPROVED BY: _____________________________ Dennis M. Doyle, Ph.D. Committee Chair _____________________________ Brad J. Kallenberg, Ph.D. Committee Member _____________________________ William L. Portier, Ph.D. Committee Member _____________________________ Anthony B. Smith, Ph.D. Committee Member _____________________________ William V. Trollinger, Ph.D. Committee Member ii ABSTRACT CHANGED, SET APART, AND EQUAL: A STUDY OF ORDINATION IN THE BAPTIST CONTEXT Name: Malone, Jonathan Anthony University of Dayton Advisor: Dr. Dennis Doyle The American Baptist denomination is often characterized as an ecclesiological grass-roots organization. The theology of such a denomination is practiced organically by the people and is seldom articulated by the academy. Thus one cannot find a well articulated theological understanding of what ordination means for the individual and the community in the Baptist context. A synthesis of Geertz’s thick description, Lindbeck’s approach to doctrine, and McClendon’s understandings of speech-acts and conviction will offer a methodology through which one can articulate a theology of ordination. In doing so, we will find that the “call” and a relationship with a congregation are essential for ordination to occur. Such a theology will suggest that one is changed through ordination, and this change is relational in nature. The Catholic concept of Sacramental Consciousness offers a way to articulate the community’s awareness of the pastor’s relational change while at the same time maintaining the egalitarian nature of a Baptist community. -
Stanley Grenz's Relatedness and Relevancy to British
Offprint from: SBET Scottish Bulletin of Evangelical Theology VOLUME 28 NUMBER 1 SPRING 2010 EDITORIAL 1–2 Exile, Diaspora, and Old Testament Theology 3–17 DAVID REIMER Imputation in Pauline Theology: 18–30 Christ’s Righteousness or a Justified Status? GLEN SHELLRUDE Robert Moffat and Human Equity 31–42 BRUCE RITCHIE Sanctification by Justification: The Forgotten Insight 43–61 of Bavinck and Berkouwer on Progressive Sanctification DANE C. ORTLUND Stanley Grenz’s Relatedness and Relevancy 62–79 to British Evangelicalism JASON S. SEXTON Cultural Discipleship in a Time of God’s Patience 80–91 RICHARD J. MOUW STANLEY GRENZ STANLEY GRENZ ’S RELATEDNESS AND RELEVANCY TO a quality that marked part of the relationship of Stan Grenz and British evangelicalism. Accounting for this connection is the central aim of this BRITISH E VANGELICALISM paper, which will be structured in three parts. e rst explores specic trinitarian developments within the UK that Grenz found both helpful JASON S. SEXTON and instructive for his own development. Next, phenomena re!ective in UK developments that later began to emerge within North American evangelicalism’s recent history are explored, which also include Grenz’s personal involvement in (and reception of) the theological happenings INTRODUCTION across the pond. e third part highlights ways that British evangelical- Stanley Grenz did not have a close, direct relationship with British evan- ism beneted from and can still learn from Grenz’s work. While a plea for gelicalism. Aer university and seminary education in the US, he took continued British-American conversation is not the primary purpose of doctoral work in Munich (1976-78) before returning to North America this paper, key components of Grenz’s program uniquely lend themselves for a short pastorate (1979-81) that allowed him to teach adjunct theol- to those who desire to engage and articulate serious theology that serves ogy courses in Winnipeg. -
This Thesis Has Been Submitted In
dŚŝƐƚŚĞƐŝƐŚĂƐďĞĞŶƐƵďŵŝƚƚĞĚŝŶĨƵůĨŝůŵĞŶƚŽĨƚŚĞƌĞƋƵŝƌĞŵĞŶƚƐĨŽƌĂƉŽƐƚŐƌĂĚƵĂƚĞĚĞŐƌĞĞ ;Ğ͘Ő͘WŚ͕DWŚŝů͕ůŝŶWƐLJĐŚŽůͿĂƚƚŚĞhŶŝǀĞƌƐŝƚLJŽĨĚŝŶďƵƌŐŚ͘WůĞĂƐĞŶŽƚĞƚŚĞĨŽůůŽǁŝŶŐ ƚĞƌŵƐĂŶĚĐŽŶĚŝƚŝŽŶƐŽĨƵƐĞ͗ dŚŝƐǁŽƌŬŝƐƉƌŽƚĞĐƚĞĚďLJĐŽƉLJƌŝŐŚƚĂŶĚŽƚŚĞƌŝŶƚĞůůĞĐƚƵĂůƉƌŽƉĞƌƚLJƌŝŐŚƚƐ͕ǁŚŝĐŚĂƌĞ ƌĞƚĂŝŶĞĚďLJƚŚĞƚŚĞƐŝƐĂƵƚŚŽƌ͕ƵŶůĞƐƐŽƚŚĞƌǁŝƐĞƐƚĂƚĞĚ͘ ĐŽƉLJĐĂŶďĞĚŽǁŶůŽĂĚĞĚĨŽƌƉĞƌƐŽŶĂůŶŽŶͲĐŽŵŵĞƌĐŝĂůƌĞƐĞĂƌĐŚŽƌƐƚƵĚLJ͕ǁŝƚŚŽƵƚ ƉƌŝŽƌƉĞƌŵŝƐƐŝŽŶŽƌĐŚĂƌŐĞ͘ dŚŝƐƚŚĞƐŝƐĐĂŶŶŽƚďĞƌĞƉƌŽĚƵĐĞĚŽƌƋƵŽƚĞĚĞdžƚĞŶƐŝǀĞůLJĨƌŽŵǁŝƚŚŽƵƚĨŝƌƐƚŽďƚĂŝŶŝŶŐ ƉĞƌŵŝƐƐŝŽŶŝŶǁƌŝƚŝŶŐĨƌŽŵƚŚĞĂƵƚŚŽƌ͘ dŚĞĐŽŶƚĞŶƚŵƵƐƚŶŽƚďĞĐŚĂŶŐĞĚŝŶĂŶLJǁĂLJŽƌƐŽůĚĐŽŵŵĞƌĐŝĂůůLJŝŶĂŶLJĨŽƌŵĂƚŽƌ ŵĞĚŝƵŵǁŝƚŚŽƵƚƚŚĞĨŽƌŵĂůƉĞƌŵŝƐƐŝŽŶŽĨƚŚĞĂƵƚŚŽƌ͘ tŚĞŶƌĞĨĞƌƌŝŶŐƚŽƚŚŝƐǁŽƌŬ͕ĨƵůůďŝďůŝŽŐƌĂƉŚŝĐĚĞƚĂŝůƐŝŶĐůƵĚŝŶŐƚŚĞĂƵƚŚŽƌ͕ƚŝƚůĞ͕ ĂǁĂƌĚŝŶŐŝŶƐƚŝƚƵƚŝŽŶĂŶĚĚĂƚĞŽĨƚŚĞƚŚĞƐŝƐŵƵƐƚďĞŐŝǀĞŶ͘ The Triune God and the Hermeneutics of Community: Church, Gender, and Mission in Stanley J. Grenz with reference to Paul Ricoeur Russell L. Almon Doctor of Philosophy The University of Edinburgh, School of Divinity 2017 Abstract The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of -
Interviews with Paul Louis Metzger
Christians and Contemporary Culture: Interviews With Paul Louis Metzger Copyright 2016 Grace Communion International Published by Grace Communion International Table of Contents Relationships and Evangelism The Church Should Include All Peoples Christians Engaging Contemporary Culture Consumer Christians, and God’s Love About the Publisher… Grace Communion Seminary ~ ~ ~ ~ ~ Introduction This is a transcript of interviews conducted as part of the You’re Included series, sponsored by Grace Communion International. We have more than 120 interviews available. You may watch them or download video or audio at www.gci.org/YI. In ordinary conversations, thoughts are not always put into well-formed sentences, and sometimes thoughts are not completed. In the following transcripts, we have removed occasional words that did not seem to contribute any meaning to the sentence. In some cases we could not figure out what word was intended. We apologize for any transcription errors, and if you notice any, we welcome your assistance. Grace Communion International is in broad agreement with the theology of the people we interview, but GCI does not endorse every detail of every interview. The opinions expressed are those of the interviewees. We thank them for their time and their willingness to participate. We incur substantial production costs for these interviews and transcripts. Donations in support of this ministry may be made at www.gci.org/donate. Our guest in these interviews is Dr. Paul Louis Metzger, professor of Christian Theology and Theology of Culture at Multnomah Biblical Seminary at Multnomah University in Portland, Oregon. Dr. Metzger is founder and director of New Wine, New Wineskins. -
Can Evangelical Theology Move Beyond Foundationalism? Some Insights from the Theological Method of Stanley J
www.crucible.org.au 1:1 (May 2008) Can Evangelical Theology Move Beyond Foundationalism? Some Insights from the Theological Method of Stanley J. Grenz Brian Harris Baptist Theological College of Western Australia Abstract: Stanley Grenz has proposed a method for theological construction that moves beyond foundationalism and which is appropriate for a postmodern context. In this article the building blocks of Grenz’s method are explored before an examination of the application of his method in his text on homosexuality, Welcoming but Not Affirming, is undertaken. Though Grenz proposes that culture should serve as a source for theological construction, in this text he is only able to utilize cultural insights on a highly selective basis, which raises questions as to whether his method is genuinely postfoundational. The article argues that this highlights the difficulty evangelicals find when they attempt to embrace a postfoundational method. In their 2001 publication, Stanley Grenz and John Franke proclaim their intention of devising a theological method that moves Beyond Foundationalism, with the hope that such a method will, as the subtitle of their text proclaims, assist in Shaping Theology in a Postmodern Context.1 They are especially concerned that their method will be acceptable to the evangelical community, noting, with slight exaggeration, that while theologians in mainline theological circles have been in need of a reminder that theology involves more than simply reflecting on method… Evangelical theologians have produced numerous works concerned with the content and exposition of theology. Yet they have given little attention to methodological concerns.2 In his work on theological method Grenz has succeeded in devising a model that has occasioned much comment amongst evangelicals.