An Examination of Jaroslav Pelikan's Embrace of the Eastern Faith

Total Page:16

File Type:pdf, Size:1020Kb

An Examination of Jaroslav Pelikan's Embrace of the Eastern Faith International Journal of Orthodox Theology 5:1 (2014) 59 urn:nbn:de:0276-2014-1049 Ambrose Mong Ih-Ren Return to Orthodoxy: An Examination of Jaroslav Pelikan’s Embrace of the Eastern Faith Abstract After a long life as a Lutheran scholar of church history, Jaroslav Pelikan was chrismated in the Orthodox Church on 25 March 1998, at the age of 75. His reason for moving towards the Orthodox Church was both personal and theological, but it was not so much a conversion as a return to where he believed he truly belonged. As a result of many years of historical study, he was finally convinced that the Orthodox Church was the most faithful custodian of the apostolic faith. This paper seeks to examine Pelikan’s position on Christian doctrinal development, his sympathetic and yet critical view of Roman Catholicism, and his encounter with Hellenism, which eventually led to his reception in the Ambrose Ih-Ren Mong, PhD, O. P., is a Domini- Orthodox Church. Though he ended can Priest. He teaches his life as an Orthodox Christian, his part-time at The Chinese admiration for Luther and love for the University of Hong Kong spirit of catholicity remained. This and also at the University paper concludes that Pelikan was of St Joseph in Macau. 60 Ambrose Ih-Ren Mong indeed a true ecumenist who loved the Christian traditions he interpreted and whose life work advanced the cause of ecumenism. Keywords Hellenism, Orthodoxy, Catholicism, Protestantism, Ecumenism. 1 Introduction It is commonly believed that all writing is autobiographical. In this regard, the writings of Jaroslav Pelikan reveal his spiritual journey that brought him to the bosom of the Orthodox Church which he aptly described as a “the logical culmination of a development in my mind and spirit that has been going on for decades.”1 A Lutheran pastor and theologian for most of his life, Pelikan ended his life as an Orthodox layman, as a result of many years of historical study when he became finally convinced that the Orthodox Church was the most faithful custodian of the apostolic faith. In exploring Pelikan’s “homecoming” to Orthodoxy, this paper seeks to examine his understanding of Christian doctrinal development, his sympathetic and yet critical view of Roman Catholicism, and his encounter with Hellenism, which eventually led to his reception into the Orthodox Church. Unlike Adolf Harnack who believed that the hellenization of the Christian faith was a corruption, Pelikan believed that for Christianity the turning towards Greece was indeed necessary 1 Open letter to members of Bethesda Lutheran Church, New Haven, Conn., the Evangelical Lutheran Church in America congregation to which Pelikan had belonged. “Pelikan to Orthodox church,” http://www.thelutheran.org/article/article.cfm?article_id=1897. Return to Orthodoxy: An Examination of 61 Jaroslav Pelikan’s Embrace of the Eastern Faith and providential. Even as early as the 1970s, when he published the first and second volumes of The Christian Tradition: The Emergence of the Catholic Tradition (100 -600) in 1971 and The Spirit of Eastern Christendom (600 – 1700) in 1974, the writings of Pelikan revealed his love for and affinity with the Eastern Church. Regarding the second volume, Robert Louis Wilken, a former student and friend of Pelikan, claimed that there was little evidence in his public life that Pelikan was moving towards Eastern Orthodoxy. However, if writing is autobiographical, one can trace his attraction towards the Eastern Church by his critical yet optimistic assessment of both the hellenization of Christianity and of the Greek Fathers. But it took quite a long time before Pelikan landed on the shore of Orthodoxy. It was only on 25 March 1998, at the age of 75, that Jaroslav Pelikan was chrismated in the Orthodox Church. To the bishop who received him, he said: “Any airplane that circled the airport for that long before landing would have run out of gas.”2 His reason for moving towards the Orthodox Church was both personal and theological, but it was not so much a conversion as a return to where he truly belonged. Both the Orthodox Church and the Catholic Church have a long history with their roots going back to the apostolic tradition. Compared to Protestantism, they have more to offer to their adherents in terms of dogmatic teaching and tradition. That Pelikan chose the Orthodox Church over the Catholic Church revealed his own Slavic background which is more at home in Eastern Orthodoxy. As an ardent admirer of Martin Luther, Pelikan believed that “one could be catholic and orthodox 2 Spoken to His Beatitude Metropolitan Theodosius regarding his late entry into the Orthodox Church. Jaroslav Pelikan, “A Personal Memoir: Fragments of a Scholar Autobiography,” in: Orthodoxy & Western Culture: A Collection of Essays Honoring Jaroslav Pelikan on His Eightieth Birthday (New York: St Vladimir’s Seminary Press, 2005), p. 44. 62 Ambrose Ih-Ren Mong without being papal.”3 Though he ended his life as an Orthodox Christian, his devotion to Luther and love for the spirit of catholicity remained. This paper concludes that Pelikan was indeed a true ecumenist who loved the Christian traditions he interpreted and who had given much thought to the importance of the ecumenical cause – the unity of Christians. 2 Slavic Heritage4 Born in Akron, Ohio, on 17 December 1923, Jaroslav Pelikan described his home as a place where there was an abundance of “good food (…) music, books, languages, and above all tradition and faith.” Of European Slavic descent, his father was from Slovakia and his mother from Yugoslavia. From his mother he acquired a “seriousness about the conduct of life” and from his father, “a deep and all-but-pantheistic sense of affinity with Nature.” Both his father and grandfather were Lutheran pastors who could preach eloquently and powerfully in their native Slovak as well as in English. Pelikan claimed that unlike many of his academic peers, he never had serious doubts about the fundamentals of Christianity because he possessed that simple “Slavic piety.” His father said that Jaroslav “combined German 3 Jaroslav Pelikan, The Spirit of Eastern Christendom (600 – 1700) (Chicago: University of Chicago Press, 1974), p. 2. A person of the church, he was also at home with the Benedictine monks in St John’s Abbey in Collegeville, Minnesota. Patrick Henry and Valerie Hotchkiss, Was wir ererbt haben in Orthodoxy & Western Culture: A Collection of Essays Honoring Jaroslav Pelikan on His Eightieth Birthday (New York: St Vladimir’s Seminary Press, 2005), p. 17. 4 See See Jaroslav Pelikan, “A Personal Memoir: Fragments of a Scholar Autobiography,” in Orthodoxy & Western Culture: A Collection of Essays Honoring Jaroslav Pelikan on His Eightieth Birthday (New York: St Vladimir’s Seminary Press, 2005), pp. 29 – 44. Return to Orthodoxy: An Examination of 63 Jaroslav Pelikan’s Embrace of the Eastern Faith Lutheran scholarship and Slavic orthodox piety – and fortunately not vice versa.”5 Conscious of his minority status as a Slovak in the United States, he was determined to master German and other languages such as Latin, Greek, Hebrew, Czech, Serbian and Russian, besides Slovak and English. Alongside this gift of languages at an early age, Pelikan’s ability to work long hours, to fall asleep instantly and his monkish temperament made him an ideal scholar. As a result he was able to complete both his B.D. at Concordia Seminary and Ph.D. at the University of Chicago in 1946 by the age of 23. As a church historian, Pelikan stood in the tradition of Adolf Harnack who wrote the History of Dogma (1896-9), but he sought to offer a different understanding of Christian doctrinal development. Pelikan had warned his readers – “we shall ignore Adolf Harnack at our peril”6 – thus it is important to have some understanding of Harnack’s fundamental ideas on early church history and the development of dogma. 3 Adolf von Harnack (1851-1930) The decline of the Christian faith, according to Harnack, is due to the transformation of the Gospel by Greek philosophy, which led to the formulation of dogma. A definite stage in Christian history, dogmatic Christianity stands between Christianity as the religion of the Gospel, which implies personal experience, and Christianity as a sacramental and cultic religion. The Christian faith aligned itself with either one or the other. It is 5 John H. Erikson, “Jaroslav Pelikan: The Living Legend in Our Mist” in Orthodoxy & Western Culture: A Collection of Essays Honoring Jaroslav Pelikan on His Eightieth Birthday (New York: St Vladimir’s Seminary Press, 2005), p. 7. 6 Jaroslav Pelikan, “Introduction to the Torchbook Edition by Jaroslav Pelikan “ in Adolf Harnack, The Mission and Expansion of Christianity in the First Three Centuries (New York: Harper Torchbooks, 1961), p. vi. 64 Ambrose Ih-Ren Mong obvious that Harnack favours primitive Christianity based on personal experience. When Christianity becomes intellectual, he asserts, “there is always the danger …that as knowledge it may supplant religious faith, or connect it with a doctrine of religion, instead of with God and a living experience.”7 This intellectualization of the Christian faith eventually leads to the secularizing of Christianity. The formation of dogma, Harnack argues, is the work of the “Greek spirit on the soil of the Gospel.” The Gospel was expressed in Greek thought in order to make itself more intelligible to the Gentiles and it was through this hellenization of the Christian faith that the Church spread its influence and power over the ancient world and formed its peoples. Although Harnack acknowledges it as a triumph of the Christian spirit, he insists that the Gospel itself is not dogma, “for belief in the Gospel provides room for knowledge only in so far as it is a state of feeling and course of action that is a definite form of life.”8 Contrary to Harnack, as we shall see, Pelikan has argued that it was Hellenistic culture that had been influenced by the spirit of the Hebrew Scripture and the Gospel, and not the other way round.
Recommended publications
  • Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology
    Indo-Pacific Journal of Phenomenology, Volume 8, Edition 2 September 2008 Page 1 of 9 Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology by Allan M Savage Abstract Contemporary philosophy, to be useful to Orthodox Christian theology, must capture the “essence” of the divine and human activity in the world in the scientific sense of Edmund Husserl. Scholastic philosophy is no longer an academically privileged supporter of theology in the interpretation of the universe. In its place, this paper suggests that phenomenological philosophy becomes the unique and transcendent partner, as it were, in the interpretive dialogue. The methodological thinking of Edmund Husserl and Martin Heidegger offers a way of philosophical understanding that is more satisfactory than the traditional scholastic metaphysics in giving meaning to contemporary human experience. A phenomenological eco-theological approach captures the essences of a subject’s immediate and holistic perception of the environment. A Phenomenological Eco-Theological Approach: As William James (1902/1958) pointed out, there are Capturing “Essences” a variety of religious experiences. To understand these various forms, we must capture the “essence” of This paper arose out of my studious attempt to both the divine and human activity in the world in the develop a comprehensive theological understanding scientific sense of Edmund Husserl. Currently, in of ecology within the Western theological tradition. addressing the essence of divine and human activity The Western tradition is rooted in scholastic in the contemporary world, Ünal (2005) identifies philosophy, which has proved unsatisfactory, and I theological phenomenology as one component in his thus undertook a phenomenological approach to my understanding of a practical and comprehensive studies.
    [Show full text]
  • Pope Benedict XVI on Faith and Reason
    Digital Commons @ Assumption University Philosophy Department Faculty Works Philosophy Department 2009 Pope Benedict XVI on Faith and Reason Daniel P. Maher Assumption College, [email protected] Follow this and additional works at: https://digitalcommons.assumption.edu/philosophy-faculty Part of the Philosophy Commons, and the Religion Commons Recommended Citation Maher, Daniel P. "Pope Benedict XVI on Faith and Reason." Nova et Vetera vol. 7 no. 3 (Summer 2009): 625-652. This Article is brought to you for free and open access by the Philosophy Department at Digital Commons @ Assumption University. It has been accepted for inclusion in Philosophy Department Faculty Works by an authorized administrator of Digital Commons @ Assumption University. For more information, please contact [email protected]. t\'oi-<1 et Vt>tera, English Edition, Vol. 7, No. 3 (2009): 625-52 625 Pope Benedict XVI on Faith and R eason DANIEL P. MAHER Assu111p1io11 Colle)!e Wi>rcesrer, Massacltuselts T HE MOST widely noted aspect of Pope Benedict's speech at the University of Regensburg in September of 2006 has been his quotation of a brief passage from an otherwise obscure text chat, with "startling brusqueness," speaks ill of Islam. I The Holy Father stated that he found chis brusqueness "unacceptable," but, evidently, not so unacceptable as to preclude his quoting it. H is willingness to use the text has been judged still more unacceptable by large numbers of Muslims and non-Muslims alike. And this reaction in its various forms has diverted attention from and nearly ovenvhelmed the central message of the speech. That message focuses on the adequacy of human reason for coming co know God.
    [Show full text]
  • The Jacques Barzun Award Lecture
    PERNICIOUS AMNESIA: COMBATING THE EPIDEMIC Response to the Conferral of the Inaugural Jacques Barzun Award The American Academy for Liberal Education Washington, D.C. 8 November 1997 Jaroslav Pelikan Sterling Professor Emeritus Yale University The Jacques Barzun Award for Outstanding Contributions to Liberal Education The American Academy for Liberal Education is proud to establish the Jacques Barzun Award, honoring outstanding contributions to liberal education. Named in honor of one of the Academy’s founders, and its honorary chairman, Jacques Barzun, the award recognizes and celebrates qualities of scholarship and leadership in liberal education so perfectly embodied by Dr. Barzun himself. A distinguished scholar, teacher, author, and university administrator (he served for twelve years as Dean of Faculties and Provost of Columbia University), Jacques Barzun is internationally known as one of our most thoughtful commentators on the cultural history of the modern period. Among his most recent books are Critical Questions (a collection of his essays from 1940-1980), A Stroll With William James, and A Word or Two Before You Go. He has reflected on contemporary education in Begin Here: The Forgotten Conditions of Teaching and Learning, Teacher in America, and The American University, How it Runs, Where it is Going. Even a full recounting of Jacques Barzun’s forty or so books and translations, or of his many honors (he is a member of the American Philosophical Society, the American Academy of Arts and Sciences, and a fellow of the Royal Society of Arts) would fail to do full justice to the extent of Barzun’s influence on liberal education in this country.
    [Show full text]
  • Books Added to Benner Library from Estate of Dr. William Foote
    Books added to Benner Library from estate of Dr. William Foote # CALL NUMBER TITLE Scribes and scholars : a guide to the transmission of Greek and Latin literature / by L.D. Reynolds and N.G. 1 001.2 R335s, 1991 Wilson. 2 001.2 Se15e Emerson on the scholar / Merton M. Sealts, Jr. 3 001.3 R921f Future without a past : the humanities in a technological society / John Paul Russo. 4 001.30711 G163a Academic instincts / Marjorie Garber. Book of the book : some works & projections about the book & writing / edited by Jerome Rothenberg and 5 002 B644r Steven Clay. 6 002 OL5s Smithsonian book of books / Michael Olmert. 7 002 T361g Great books and book collectors / Alan G. Thomas. 8 002.075 B29g Gentle madness : bibliophiles, bibliomanes, and the eternal passion for books / Nicholas A. Basbanes. 9 002.09 B29p Patience & fortitude : a roving chronicle of book people, book places, and book culture / Nicholas A. Basbanes. Books of the brave : being an account of books and of men in the Spanish Conquest and settlement of the 10 002.098 L552b sixteenth-century New World / Irving A. Leonard ; with a new introduction by Rolena Adorno. 11 020.973 R824f Foundations of library and information science / Richard E. Rubin. 12 021.009 J631h, 1976 History of libraries in the Western World / by Elmer D. Johnson and Michael H. Harris. 13 025.2832 B175d Double fold : libraries and the assault on paper / Nicholson Baker. London booksellers and American customers : transatlantic literary community and the Charleston Library 14 027.2 R196L Society, 1748-1811 / James Raven.
    [Show full text]
  • Hermeneutics of Creeds and Confessions: the Question of Continuity and Change
    start page: 99 Stellenbosch Theological Journal 2015, Vol 1, No 1, 99–123 DOI: http://dx.doi.org/10.17570/stj.2015.v1n1.a5 Online ISSN 2226-2385 | Print ISSN 0028-2006 2015 © Pieter de Waal Neethling Trust Hermeneutics of creeds and confessions: The question of continuity and change Echeverria, EJ University of the Free State [email protected] Abstract Modern culture has not really rendered creeds and confessions untrue; far less has it rendered them unbiblical. But it has rendered them implausible and distasteful. They are implausible because they are built on old-fashioned notions of truth and language. They make the claim that a linguistic formulation of a state of affairs can have a binding authority beyond the mere text on the page that creeds actually refer to something and that that something has significance for all of humanity.1 Keywords History, Truth, Fallibilism Truth and its formulations, Propositional revelation. 1. The creedal and confessional imperative The Apostle Paul calls us to believe with one’s heart and to confess what one believes (Rom 10:9). This is a twofold Christian imperative – the creedal and confessional imperative – that is at the root of creeds and confessions of faith.2 Faith involves both the fides qua creditor – the faith with which one believes – and the fides quae creditur – the faith which one believes.3 Maximally, a biblical account of faith involves knowledge (notitia), assent (assensus), and trust (fiducia); indeed, these are three elements of a single 1 Trueman, Carl R, The Creedal Imperative (Wheaton, Illinois: Crossway, 2012), 48.
    [Show full text]
  • Christian Theology RELI 3304-001 July 2018
    Southern Methodist University Christian Theology RELI 3304-001 July 2018 Dr. James Kang Hoon Lee Assistant Professor of the History of Early Christianity Office: 211B Selecman Hall Office Hours: By Appointment Contact: [email protected], (214) 768-1400 Course Description This course is an introduction to the academic discipline of Christian theology as “faith seeking understanding” (fides quaerens intellectum, following Anselm of Canterbury) through the study of primary sources, including Scripture – Old and New Testaments – and the writings of the Christian tradition. Emphasis will be placed on the grasp of fundamental theological concepts through an engagement with primary texts in their historical contexts. Students will also gain facility in reading the Bible through interpretive lenses (i.e. Jewish and Christian commentaries) while exploring the development of Christian doctrine according to major controversies and councils in the Church (e.g. Nicaea I, Constantinople I, Chalcedon, Trent). The goals of the course are: 1. To introduce students to the discipline of theology as “faith seeking understanding”; 2. To provide students with a basic knowledge of the sources of Christian theology; 3. To gain facility with various hermeneutical approaches to Scripture (historical-critical, literary, figurative, etc.); 4. To acquaint students with major doctrinal developments and theological achievements in the history of Christianity, and to identify what is at stake in certain theological claims; 5. To explore the relationship between theology and history, with attention to historical contexts; 6. To assist students in their investigation of major issues, challenges, and questions. Student Learning Outcomes 1. Students will describe, explain and/or employ some of the principles and theoretical methods of religious studies/Christian theology.
    [Show full text]
  • GAZETTE Volume 23, No
    GAZETTE Volume 23, No. 20 • May 18, 2012 • A weekly publication for Library staff Nothin’ Like the Real Thing ASCAP Songwriters Perform Their Tunes At the Coolidge By Mark Hartsell Ray Parker Jr. requested a little help from the members of Congress and song- writers in the house at the Coolidge Audi- torium on Tuesday night. “You guys should sing along, too,” the Magdalena Gutierrez singer and songwriter told the audience. The scholarly work of Fernando Henrique Cardoso helped lay the intellectual ground- work for the transformation of Brazil from military dictatorship to inclusive democracy. “I know you may be a little scared, but it’s really simple: I’m gonna go, ‘Who you gonna call?’ And you’re gonna go …” Ex-President of Brazil to Receive The crowd shouted its response and, with that, Parker kicked into the title song Kluge Prize for Scholarly Work from the film “Ghostbusters” – a song that hit No. 1 in 1984 even though Parker had The Library of Congress this week from changing political and economic no great expectations for it. named former Brazilian President Fer- realities. He has used and embodied “We didn’t think that much of it when nando Henrique Cardoso, one of the many different aspects of the modern I was writing it, but you never know,” leading scholars and practitioners of social sciences and kept a humanitarian Parker said. political economy in Latin America, the perspective.” Parker performed his signature tune recipient of the 2012 John W. Kluge Prize Cardoso is the eighth recipient of the as part of the fourth “We Write the Songs” for lifetime achievement in the study of $1 million Kluge Prize, which is awarded concert staged by the American Society humanity.
    [Show full text]
  • 5-3 Dean.Pdf
    Word & World 5/3 (1985) Copyright © 1985 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 269 The Dehellenization of the Religious Imagination WILLIAM DEAN Gustavus Adolphus College, St. Peter, Minnesota I. THE UNSETTLING OF A SETTLED QUESTION Just after the death of William James, in an article entitled “Empiricism and Platonism in the Philosophy of Religion,” Ernst Troeltsch drew a sharp contrast between James’s empiricism and the Platonic “type of philosophy of religion which is traditional on the Continent of. Europe.”1 Troeltsch pronounced James’s empiricism an important and non-European interpretation of religion—one which offered several correctives for the European discussion of religion, correctives ignored, Troeltsch thought, only at the peril of European philosophy of religion. But Troeltsch decided that on the whole he could not follow James’s pluralism and empiricism; he had to stay with Platonistic rationalism and monism, and, of course, in this he typified the Europeans. He also set the course for American students of religion, who—except for an episode of “empirical theology” and then one form of process theology—not only ignored the Jamesian precedent, but continued to ape the Europeans, especially the Germans. Now, many decades after Troeltsch’s 1912 article, new social and intellectual developments may press American students of religion to reexamine the choice between empiricism and Platonism, and to ask whether to take again the turn Troeltsch took or to find new reasons for following James’s still-thorny route. The developments prompting a reconsideration of James’s American option are those social developments which have moved us all closer to pluralism.
    [Show full text]
  • Being of God: a Trinitarian Critique of Postmodern A/Theology
    RICE UNIVERSITY (DE)CONSTRUCTING THE (NON)BEING OF GHD: A TRINITARIAN CRITIQUE OF POSTMODERN A/THEOLOGY by B. KEITH PUTT A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF PHILOSOPHY APPROVED, THESIS COMMITTEE Niels C. Nielsen, Jr.,Director Professor Emeritus of Philoso¬ phy and Religious Thought Werner H. Kelber Isla Carroll Turner and Percy E. Turner Professor of Reli¬ gious Studies Stjeven G. Crowell Associate Professor of Philoso¬ phy Houston, Texas May, 1995 Copyright B. Keith Putt 1995 ABSTRACT (DE) CONSTRUCTING THE (NON) BEING OF G8D: A TRINITARIAN CRITIQUE OF POSTMODERN A/THEOLOGY by B. KEITH PUTT Langdon Gilkey maintained in 1969 that theological language was in "ferment" over whether "God" could be ex¬ pressed in language. He argued that "radical theology," specifically the kenotic christology in Altizer's "death of God" theology, best represented that ferment. Some twenty- five years later, in the postmodern context of the 1990's, whether one can speak of God and, if so, how remain promi¬ nent issues for philosophers of religion and theologians. One of the most provocative contemporary approaches to these questions continues to focus on the "death of God." Mark Taylor's a/theology attempts to "do" theology after the divine demise by thinking the end of theology without ending theological thinking. Taylor's primary thesis, predicated upon his reading of Jacques Derrida's deconstruetive philos¬ ophy, is that God gives way to the sacred and the sacred may be encountered only within the "divine milieu" of writing. God is dead, the self is dead, history has no structure, and language cannot be totalized in books; consequently, theo¬ logy must be errant and textually disseminative.
    [Show full text]
  • RELI 3304 Christian Theology Syllabus
    Southern Methodist University Christian Theology: Faith Seeking Understanding RELI 3304-001 January 2018 Dr. James Kang Hoon Lee Assistant Professor of the History of Early Christianity Office: 210A Selecman Hall Office Hours: By Appointment Contact: [email protected], (214) 768-1400 Course Description This course is an introduction to the academic discipline of Christian theology as “faith seeking understanding” (fides quaerens intellectum, following Anselm of Canterbury) through the study of primary sources, including Scripture – Old and New Testaments – and the writings of the Christian tradition. Emphasis will be placed on the grasp of fundamental theological concepts through an engagement with primary texts in their historical contexts. Students will also gain facility in reading the Bible through interpretive lenses (i.e. Jewish and Christian commentaries) while exploring the development of Christian doctrine according to major controversies and councils in the Church (e.g. Nicaea I, Constantinople I, Chalcedon, Trent). The goals of the course are: 1. To introduce students to the discipline of theology as “faith seeking understanding”; 2. To provide students with a basic knowledge of the sources of Christian theology; 3. To gain facility with various hermeneutical approaches to Scripture (historical-critical, literary, figurative, etc.); 4. To acquaint students with major doctrinal developments and theological achievements in the history of Christianity, and to identify what is at stake in certain theological claims; 5. To explore the relationship between theology and history, with attention to historical contexts, and to consider how theology may transcend historical limits; 6. To assist students in their investigation of major issues, challenges, and questions. Student Learning Outcomes 1.
    [Show full text]
  • Credo: Historical and Theological Guide to Creeds and Confessions of Faith in the Christian Tradition Free
    FREE CREDO: HISTORICAL AND THEOLOGICAL GUIDE TO CREEDS AND CONFESSIONS OF FAITH IN THE CHRISTIAN TRADITION PDF Jaroslav Pelikan | 672 pages | 12 Dec 2005 | Yale University Press | 9780300109740 | English | New Haven, United States Jaroslav Pelikan — The Need for Creeds - The On Being Project Report a problem. University of Toronto Libraries St. George St. Tell us about a web accessibility problem. About online privacy and data collection. All rights reserved. Terms and conditions. Our membership in ETAS has temporarily doubled our digital collections, adding 3 million additional items. ETAS items are listed as print-only in our catalogue. Still have questions? Toggle navigation. Jaroslav Pelikan. Back 0 Marked Mark Options. Get help. Holdings In. Knox College Caven. Trinity College John W Graham. Subjects subject. Creeds--Comparative Credo: Historical and Theological Guide to Creeds and Confessions of Faith in the Christian Tradition. Creeds--History and criticism. More Details author. Pelikan, Jaroslav, author. Chapter 1: Definition of creed and confession -- Chapter 2: The genesis of creeds and confessions -- Chapter 3: The authority of creeds and confessions -- Chapter 4: The history of creeds and confessions -- Chapter 5: Bibliography -- Chapter 6: Indexes to creeds and confessions of faith in the Christian tradition -- Chapter 7: Indexes to Credo. Introductory volume to Creeds and confessions of faith in the Christian tradition. Appeared in Choice on Although it can be used independently, Credo serves as both the fourth volume and an introduction and companion to Creeds and Confessions of Faith in the Christian Tradition 4v. A scholar and teacher of the creeds and their significance for nearly 50 years, Pelikan is devoted to the creedal tradition, as evidenced in this work's thoroughness and erudition.
    [Show full text]
  • David Bentley Hart and Pope Benedict: Atheist Delusions, the Regensburg Lecture, and Beyond Ralph Del Colle Marquette University, [email protected]
    Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2011 David Bentley Hart and Pope Benedict: Atheist Delusions, the Regensburg Lecture, and Beyond Ralph Del Colle Marquette University, [email protected] Published version. Nova et Vetera, Vol. 9, No. 2 (2011): 297-318. Permalink. © 2011 Augustine Institute. Used with permission. Nova et Vetera, English Edition,Vol. 9, No. 2 (2011): 297–318 297 David Bentley Hart and Pope Benedict: Atheist Delusions, the Regensburg Lecture, and Beyond RALPH DEL COLLE Marquette University Milwaukee,WI “Christendom” was only the outward, sometimes majestic, but always defective form of the interaction between the gospel and the intractable stuff of human habit. —David Bentley Hart, Atheist Delusions, 213 SUCH IS Hart’s probative characterization of the Christian culture that became the stuff of European civilization, whose development is today both honored and bemoaned by various sectors of the Christian commu- nity. Of course David Bentley Hart at the end of his intriguing book Atheist Delusions:The Christian Revolution and Its Fashionable Enemies does not stop there.1 He goes on to say that the “more vital and essential victory of Christianity lay in . the moral intuitions it succeeded in sowing in human consciences” (213).Yet,using the historical record, the book vigorously defends the faith. Hart does not deny the “defective form” of Christianity when it appeared, since he is mindful that the defect is due to the “intractable stuff of human habit,” postlapsarian as it is.Yet no ground is given to popular and frequent misconceptions of what is often unjustly attributed to the church as a source of evil, ignorance or oppression.
    [Show full text]