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Theology As Conversation Theology as Conversation The Significanceof Dialogue in Historical and Contemporary Theology A Festschriftfor DANIELL. MIGLIORE Edited by Bruce L. McCormack & Kimlyn J. Bender DANIEL L. MIGLIORE WILLIAM B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN / CAMBRIDGE, U.K. Contents © 2009 Wm. B. Eerdmans Publishing Co. All rights reserved Published 2009 by Wm. B. Eerdmans Publishing Co. 2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505 / P.O. Box 163, Cambridge CB3 9PU U.K. Printed in the United States of America FOREWORD IX Kimlyn J. Bender and Bruce L. McCormack 15 14 13 12 11 10 09 ENGAGEMENTS WITH THE THEOLOGY OF KARL BARTH Library of Congress Cataloging-in-Publication Data Theology as conversation: the significance of dialogue in historical Christ and Canon, Theology and History: and contemporary theology: a festschrift for Daniel L. Migliore / The Barth-Harnack Dialogue Revisited 3 edited by Bruce L. McCormack & Kimlyn ). Bender. Kimlyn J. Bender p. cm. Includes bibliographical references. Argue Theologically with One Another: ISBN 978-0-8028-4859-8 (cloth: alk. paper) Karl Barth's Argument with Emil Brunner 30 1. Theology - Methodology. 2. Dialogue - Religious aspects - Christianity. 3. Barth, Karl, 1886-1968. I. Migliore, Daniel L., 1935- Gerhard Sauter Il. McCormack, Bruce L. III. Bender, Kimlyn J,,1969- God Is His Decision: The Jungel-Gollwitzer "Debate" Revisited BR118.T4825 2009 Bruce L. McCormack 230- dc22 2009004110 The Time That Remains; Hans-Georg Geyer in the Intellectual Debate about a Central Question in the Twentieth Century Gerrit Neven www.eerdmans.com V Contents Contents Echoes of Barth in Jon Sobrino's Critique of Natural Theology: Wholly Called, Holy Callings: Questioning the A Dialogue in the Context of Post-Colonial Theology 82 Secular/Sacred Distinctions in Vocation 241 Matthew D. Lundberg Stephen L. Stell "Beautiful Playing": Moltmann, Barth, and the Theological Identity: A Dance of Loyalty 259 Work of the Christian 101 Kathleen D. Billman Cynthia L. Rigby Luther's Ghost - Ein gluehender Backofen voller Liebe 273 GeorgeNewlands CONVERSATIONS WITH TRADITIONAL THEOLOGICAL TOPICS "Inspired Heterodoxy"? The Freedom of Theological Inquiry THEOLOGY IN DIALOGUE WITH SOCIETY AND CULTURE and the Well-Being of the Church 119 Dawn DeVries Which Forms and Themes Should Christian Theology Uphold in Dialogue with Secular Culture? 297 What Is the Meaning of Revelation? H. Richard Niebuhr, Michael Welker Modernism, and Nicene Christianity GeorgeHunsinger Faith in the Public Square 313 David Fergusson Interpretatio in bonem partem: Jurgen Moltmann on the Immanent Trinity 159 Reading for Preaching: The Preacher in Conversation Thomas R. Thompson with Storytellers, Biographers, Poets, and Journalists 327 CorneliusPlantinga Jr. God's Body or Beloved Other? Sallie McFague and Jurgen Moltmann on God and Creation 179 Charles Hodge as a Public Theologian 341 David J. Bryant John Stewart In Search of a Non-Violent Atonement Theory: CONTRIBUTORS Are Abelard and Girard a Help, or a Problem? 194 GregoryAnderson Love The People of God in Christian Theology 215 Katherine Sonderegger Will All Be Saved, or Only a Few? A Dialogue between Faith and Grace 235 Jiirgen Moltmann Vl Vll Which Forms and Themes Should Christian Theology Uphold in Dialogue with Secular Culture? Michael Welker Translated by Stephen Lakkis My experiences with Daniel Migliore are not only of those unforgettable theology courses which we presented together in Princeton, or of him as a charming dialogue partner in many of our personal discussions. His writ­ ings - which aim at the content of theological teaching and concentrate on its most important aspects - have also left a strong impression on me, espe­ cially his major work Faith Seeking Understanding.1 The ExpositoryTimes is certainly justified when it writes: "This is theology with a sure and sharp pastoral touch ... an ideal primer of doctrine for students." Without Dan's example, I would never have offered an introductory course into theology in Germany and would never have taken this approach to thinking about the essentials of Christian theology in discussion with today's secular culture in the West - as I wish to do here. The need today consciously to acknowledge the existence of a cultural ecology (in addition to a natural ecology) is one many observers of Western societies had already recognized some time ago. If this culture is to be both stable and creative, then a religiosity cultured in its forms and contents is vi­ tal. Yet many people (with the media industry leading the way) still see the content of religion as something which can be culturally manipulated in or­ der to produce either entertainment or dismay at will, a mass for manipula­ tion which can be used and abused to our hearts' content. They do not see that religious contents deteriorate when subjected to reductionistic or dis- 1. Daniel L. Migliore, Faith Seeking Understanding:An Introduction to Christian Theol­ ogy (Grand Rapids: Wm. B. Eerdmans, 1991). 297 Michael Welker Which Forms and Themes Should Christian Theology Uphold? torting public presentation, and that they can lose their orienting power de­ world-view - the only one which is right and true. Over against such a spite their strong opposition to such abuse. Indeed, a presentation which world-view, religious education must reawaken a sense for the importance constantly empties them of meaning, trivializes, and distorts them can even of differing rationalities and symbol-systems in our cultures, social spheres transform them into destructive entities. Paul grasped this fact with his (at and sciences. first) puzzling warning that "the good and holy law of God" can be trans­ One religious educator has reported good experiences using compara­ formed into a power which no longer allows us to recognize or curb sin, but tive art appreciation exercises with 10- to 12-year-olds. For example, he instead aggressivelystrengthens it. Distorted religion can surface as a driving showed them an image of one of Salvador Dali's famous melting clocks and force behind the processes of stultification and increasing fanaticism. This a picture of a round, functioning wall-clock and then asked them to formu­ does not only arise with extreme occurrences. When religion is regularly late and comment upon their impressions. But we have a wide range of presented as banal, embarrassing, and ridiculous, or as inhuman and crassly other possibilities for reflecting upon different rationalities and symbol­ irrational, then it becomes a culturally destructive entity. systems. For example, one could use analogies between the different life Yet these processes of banalization and the systematic evacuation of journeys taken by those in biblical and current contexts: for example, re­ meaning not only threaten religion from without, but also from within. In­ flections about modern careers in consultancy and management paralleled deed, the self-secularization and self-banalization of religion is the greatest with Joseph's career in Egypt. Such carefully chosen double-perspectives challenge facing all who work in theological and religious education. To can help to break up and correct a nai:ve, but also historically developed, combat this process, one must patiently and steadfastly uncover and convey monism. the deep, enduring (but still thoroughly fragile) rationalities and consisten­ However, the danger of correcting a monistic view "of reality" is that it cies of the knowledge of faith and the knowledge of humanity which are may produce a dualizing or even dualistic world-view, together with all its contained in the religious traditions. It is our task to help ensure that the ori­ corresponding cliches: faith versus reason, the invisible versus the visible, the enting power of that knowledge of humanity in the religious traditions can objective versus the subjective. Time and again, religious thought has hap­ also bear fruit today. In the following paper, I wish to name some central pily sought to reinforce itself with such dualistic cliches, or has allowed oth­ themes in the Judeo-Christian traditions which require such cultural­ ers to push it in this direction. Of course, we cannot avoid living and work­ ecological care. But first, I will precede this with a few remarks touching ing with dual orientations. However, ensuring that these dual orientations upon some very elementary forms of thought, the ways in which they are do not "freeze" into fixed dualisms is a great challenge which also needs to be made plausible, practiced, and cared for publicly. While these forms of faced, especially by religious education. A populist so-called "popular opin­ thought play an important role today under the headings of "modernity and ion," different forms of fundamentalism, religious and ideological narrow­ post-modernity," they are rarely explained clearly. mindedness, and fanaticism all happily avail themselves of dualisms and of­ ten use mutual negations to stabilize themselves: "I am not what you are, and you are not what I am!" I. Monism, Dualism, Pluralism Over against this orientation, religious education should help people to see the provisional aspects of all dual schemas, the partiality of interests, the Not only in a general education, but also in a religious education, it is im­ advantages and disadvantages, the orientational achievements and danger­ portant to be able to deal with the differences between (a) monistic, (b) dual ous reductions. "God and Man;' I and Thou, faith and reason,
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