Theology and Religion Schedule of Papers for FHS and PG Dip for Examination in 2021
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. -
View of the English Church, Viewing It As Backward at Best
© 2013 TAMARA S. RAND ALL RIGHTS RESERVED “AND IF MEN MIGHT ALSO IMITATE HER VIRTUES” AN EXAMINATION OF GOSCELIN OF SAINT-BERTIN’S HAGIOGRAPHIES OF THE FEMALE SAINTS OF ELY AND THEIR ROLE IN THE CREATION OF HISTORIC MEMORY A Dissertation Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Tamara S. Rand May, 2013 “AND IF MEN MIGHT ALSO IMITATE HER VIRTUES” AN EXAMINATION OF GOSCELIN OF SAINT-BERTIN’S HAGIOGRAPHIES OF THE FEMALE SAINTS OF ELY AND THEIR ROLE IN THE CREATION OF HISTORIC MEMORY Tamara S. Rand Dissertation Approved: Accepted: ______________________________ ______________________________ Advisor Department Chair Dr. Constance Bouchard Dr. Martin Wainwright ______________________________ ______________________________ Committee Member Dean of the College Dr. Michael Graham Dr. Chand Midha ______________________________ ______________________________ Committee Member Dean of the Graduate School Dr. Michael J. Levin Dr. George R. Newkome ______________________________ ______________________________ Committee Member Date Dr. Isolde Thyret ______________________________ Committee Member Dr. Hillary Nunn ______________________________ Committee Member Dr. Alan Ambrisco ii ABSTRACT This dissertation addresses the ways hagiographies were used to engage in memory creation and political criticism by examining them as postcolonial discourse. In it, I study the hagiographies written about the royal female saints of Ely by the Flemish monk Goscelin of Saint-Bertin in the late eleventh century as a form of postcolonial literature and memory creation. Goscelin was a renowned writer of Anglo-Saxon saints’ lives. Through his hagiographies he not only created images of England’s Christian past that emphasized its pious, sophisticated rulers and close ties to the papacy, he engaged in political commentary and criticism. -
Liturgy As History: the Origins of the Exeter Martyrology
ORE Open Research Exeter TITLE Liturgy as history: the origins of the Exeter martyrology AUTHORS Hamilton, S JOURNAL Traditio: Studies in Ancient and Medieval History, Thought, and Religion DEPOSITED IN ORE 01 November 2019 This version available at http://hdl.handle.net/10871/39448 COPYRIGHT AND REUSE Open Research Exeter makes this work available in accordance with publisher policies. A NOTE ON VERSIONS The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication 1 Liturgy as History: The Origins of the Exeter Martyrology Sarah Hamilton, University of Exeter Abstract Through an Anglo-Norman case study, this article highlights the value of normative liturgical material for scholars interested in the role which saints’ cults played in the history and identity of religious communities. The records of Anglo-Saxon cults are largely the work of Anglo-Norman monks. Historians exploring why this was the case have therefore concentrated upon hagiographical texts about individual Anglo-Saxon saints composed in and for monastic communities in the post-Conquest period. This article shifts the focus away from the monastic to those secular clerical communities which did not commission specific accounts, and away from individual cults, to uncover the potential of historical martyrologies for showing how such secular communities remembered and understood their own past through the cult of saints. Exeter Cathedral Library, Ms 3518, is a copy of the martyrology by the ninth-century Frankish monk, Usuard of Saint-Germain-des-Prés , written in and for Exeter cathedral’s canons in the mid-twelfth century. -
Sanctity in Tenth-Century Anglo-Latin Hagiography: Wulfstan of Winchester's Vita Sancti Eethelwoldi and Byrhtferth of Ramsey's Vita Sancti Oswaldi
Sanctity in Tenth-Century Anglo-Latin Hagiography: Wulfstan of Winchester's Vita Sancti EEthelwoldi and Byrhtferth of Ramsey's Vita Sancti Oswaldi Nicola Jane Robertson Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds, Centre for Medieval Studies, September 2003 The candidate confinns that the work submitted is her own work and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. ACKNOWLEDGEMENTS Firstly I would like to thank my supervisors, Dr Mary Swan and Professor Ian Wood for their guidance and support throughout the course of this project. Professor Wood's good-natured advice and perceptive comments have helped guide me over the past four years. Dr Swan's counsel and encouragement above and beyond the call of duty have kept me going, especially in these last, most difficult stages. I would also like to thank Dr William Flynn, for all his help with my Latin and useful commentary, even though he was not officially obliged to offer it. My advising tutor Professor Joyce Hill also played an important part in the completion of this work. I should extend my gratitude to Alison Martin, for a constant supply of stationery and kind words. I am also grateful for the assistance of the staff of the Brotherton Library at the University of Leeds. I would also like to thank all the students of the Centre for Medieval Studies, past and present, who have always offered a friendly and receptive environment for the exchange of ideas and assorted cakes. -
Editions of Two Legends of St Botulph and St Birinus Taken from the South English Legendary
Editions of two Legends of St Botulph and St Birinus taken from the South English Legendary Including an explanatory introduction St Birinus St Botulph August 2006 By: Jasmijn van Huis (0241733) Student of the University of Utrecht Supervised by: Erik Kooper & Thea Summerfield of the Department of English Studies List of Contents Preface --------------------------------------------------------------------- page 1 Part One: Introduction to the Editions The South English Legendary ------------------------------------------ page 2 HISTORY Brief history of Britain before the seventh century ---------------- page3 The political structure of the seventh century----------------------- page5 Christianity in England ------------------------------------------------- page6 Early monasticism and the Benedictine rule ------------------------ page8 Saint Botulph ------------------------------------------------------------- page9 Saint Birinus -------------------------------------------------------------- page15 Part Two: About the Editions The Vernon manuscript: Bodl. 3938-42 ------------------------------ page19 Bodl. 779------------------------------------------------------------------- page20 Textual note --------------------------------------------------------------- page 21 Works cited --------------------------------------------------------------- page24 Sources for the illustrations -------------------------------------------- page26 THE EDITIONS APPENDICES Preface At the beginning of this academic year I followed a module at the University of -
A Standardizing Process in Anglo-Saxon England
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 2015 Unius Regulae Ac Unius Patriae: A Standardizing Process in Anglo-Saxon England Daniel Matteuzzi O'gorman Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Medieval History Commons Recommended Citation O'gorman, Daniel Matteuzzi, "Unius Regulae Ac Unius Patriae: A Standardizing Process in Anglo-Saxon England" (2015). Dissertations. 1485. https://ecommons.luc.edu/luc_diss/1485 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 2015 Daniel Matteuzzi O'gorman LOYOLA UNIVERSITY CHICAGO UNIUS REGULAE AC UNIUS PATRIAE: A STANDARDIZING PROCESS IN ANGLO-SAXON ENGLAND A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY PROGRAM IN HISTORY BY DANIEL M. O’GORMAN CHICAGO, IL MAY 2015 Copyright by Daniel M. O’Gorman, 2015 All rights reserved. ACKNOWLEDGEMENTS I would first of all like to thank Barbara Rosenwein, my advisor, for her dedication, patience and advice in the process of writing this dissertation. Without her support this process would not have been possible. Thank you to my committee members, Theresa Gross-Diaz, who took it upon herself to enable me to attend the Levison Memorial Conference in Durham; Leslie Dossey, whose questions opened up hitherto unforeseen aspects of this topic; and Allen Frantzen, who first broached the notion of my writing on ‘standards.’ Your guidance and expertise has been invaluable. -
Lives of the British Saints
LIVES OF THE BRITISH SAINTS Vladimir Moss Copyright: Vladimir Moss, 2009 1. SAINTS ACCA AND ALCMUND, BISHOPS OF HEXHAM ......................5 2. SAINT ADRIAN, ABBOT OF CANTERBURY...............................................8 3. SAINT ADRIAN, HIEROMARTYR BISHOP OF MAY and those with him ....................................................................................................................................9 4. SAINT AIDAN, BISHOP OF LINDISFARNE...............................................11 5. SAINT ALBAN, PROTOMARTYR OF BRITAIN.........................................16 6. SAINT ALCMUND, MARTYR-KING OF NORTHUMBRIA ....................20 7. SAINT ALDHELM, BISHOP OF SHERBORNE...........................................21 8. SAINT ALFRED, MARTYR-PRINCE OF ENGLAND ................................27 9. SAINT ALPHEGE, HIEROMARTYR ARCHBISHOP OF CANTERBURY ..................................................................................................................................30 10. SAINT ALPHEGE “THE BALD”, BISHOP OF WINCHESTER...............41 11. SAINT ASAPH, BISHOP OF ST. ASAPH’S ................................................42 12. SAINTS AUGUSTINE, LAURENCE, MELLITUS, JUSTUS, HONORIUS AND DEUSDEDIT, ARCHBISHOPS OF CANTERBURY ..............................43 13. SAINTS BALDRED AND BALDRED, MONKS OF BASS ROCK ...........54 14. SAINT BATHILD, QUEEN OF FRANCE....................................................55 15. SAINT BEDE “THE VENERABLE” OF JARROW .....................................57 16. SAINT BENIGNUS (BEONNA)