DOCSLIB.ORG

1987-Wtj-22-2.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1987-Wtj-22-2.Pdf Wesleyan Theological Journal Volume 22, Number 2, Fall, 1987 Biblical Foundations for the “Secondness” of Entire Sanctification Frank G. Carver 7 The Use of Hab. 2:4 in Rom. 1:17: Some Hermeneutical and Theological Considerations David S. Dockery 24 Piety and Poverty in James Robert Lee Williams 37 Predestination as Temporal Only J. Kenneth Grider 56 Original Sin as Privation Leon O. Hynson 65 The Relation of the Holy Spirit to the Self Richard S. Taylor 84 “Dialogue” Within a Tradition: John Wesley and Gregory of Nyssa Discuss Christian Perfection John G. Merritt 92 Tongues-Speaking and the Wesleyan-Holiness Quest for Assurance of Sanctification Charles Edwin Jones 117 Book Reviews 125 Editor Alex R. G. Deasley BIBLICAL FOUNDATIONS FOR THE “SECONDNESS” OF ENTIRE SANCTIFICATION by Frank G. Carver Introduction This seminar focuses on the issue of preaching and teaching two works of grace in a Biblically authentic way. My concern is anchored in my own history. My background is old-fashioned Methodist. I was nurtured on the knees of a praying mother, my spiritual sensibilities were impacted by the presence of a Methodist preacher grandfather, and I was early exposed to the interdenominational holiness camp meeting. My undergraduate years were spent at Taylor University with its holiness heritage, and my call to the ministry led me eventually into the Church of the Nazarene and to Nazarene Theological Seminary. Sometime during those years of transition from adolescence to adulthood an awareness was creeping over me that, although I was fully convinced of the truth of my evangelical and Wesleyan heritage, I was becoming more and more uneasy about the manner in which I heard Scripture used to support and proclaim the holiness message. This was so even though I possessed no criteria at that time by which to judge adequately. I was left with a haunting sense of incredibility about the state of what I now label “holiness hermeneutics.” This feeling was not dissipated by my training at Nazarene Theological Seminary where my knowledge of the Bible was greatly enhanced, but somehow very little of interpretive method penetrated my approach to Scripture. After two years of pastoring a home mission church in western Nebraska I felt called in 1956 to begin graduate studies leading toward a Ph.D. in New Testament studies and to prepare for a teaching career in the Church. As I did so, an inner driving motivation was to grasp the tools and methods necessary for the task of finding out for myself the “how” of the Scriptural legitimacy for the distinctives of the Wesleyan message. All of my academic life I have been at this task of discovering the Biblical foundations of the holiness message for the needs of my own heart and ministry. This quest has permeated my research, my teaching, my writing, and my proclamation. Out of my studies in the Wesleyan heritage 1 and in the whole of Scripture has come a foundational presupposition. It has become unquestionably evident that in terms of our Protestant commitment to the primacy of Scripture in religious authority, the Biblical use of the word “Holiness” can function as a synonym for integrity. There is a profound sense in which holiness is to God what integrity is to man. Old Testament theologians tell us that the holiness of God in its first definition refers to the inner secret of His being, and then second to the revelation in history of His moral character or ethical attributes. We are holy first as brought by redemptive action into the sphere of God‟s life and we are holy second as our lives in response take on the moral character of the God who has revealed Himself in redemptive history. 2 So God‟s holiness is “his utter self consistency,” 3 as Wilbur T. Dayton puts it, and when we become involved in the communication of holiness to man, integrity is a necessary characterization of the hermeneutical process that is appropriate to its object. Holiness as integrity demands that we let the Biblical text speak for itself and on its own terms, and that we are compelled to handle the text with all the honesty, objectivity, and openness of which we are capable. Manipulation, even of a Biblical text, does not become holiness! Holiness proclamation is by definition Biblical proclamation. To proclaim the Biblical message is to proclaim the holiness message! Wesley appears to agree: “I found it in the oracles of God, in the Old and New Testament when I read them with no other view or desire, but to save my own soul.” 4 His own definition of what he was teaching was more often than not expressed in the language of Scripture itself as in his tract, “The Character of a Methodist.” 5 The true Wesleyan is not afraid of the Biblical text. By definition as Wesleyans we are “Biblical” first and “Wesleyans” second; to proceed any differently borders on ideological idolatry. For us as convinced Wesleyans Biblical preaching is holiness preaching! If we do not believe that to proclaim the Scriptures with contextual integrity is to do justice to the message of holiness, then we have no right to the phrase, “Scriptural holiness,” and further we have no authority for that message apart from the subjectivity of a religious experience and the peculiarities of a scholastically transformed tradition. A second basic presupposition from which we work is the general or comprehensive use of the language of the holy in the Old and New Testaments. Holiness in the Old Testament is first of all a religious concept. It involves a relation of exclusive allegiance to the God who alone is holy per se. In the Old Testament holiness is secondly a developing ethical concept. It involves a response in life to God that is exclusive of all that is contrary to the above allegiance to Him, exclusive of all that is contrary to the revealed moral character of the Holy One to whom we exclusively belong. As W. T. Purkiser observes, in the Old Testament “references to the holiness of persons fall into two major classes.” One “is basically cultic or ceremonial: the priestly concept of holiness,” and the other “involves ideas of moral goodness or righteousness: the prophetic concept of holiness.”6 8 In these two complementary streams the sanctification language flows out of the Old Testament into the New. The priestly or cultic stream appears primarily in the Epistle to the Hebrews and infrequently in the Johannine writings. At times it characterizes Paul‟s usage as well as some of the other occurrences in the New Testament. The first thrust of this priestly stream is relational, to be authentically related to the Holy God present in Jesus. The prophetic stream appears primarily in Paul, particularly in Romans where he seeks to prevent his teaching on justification by faith from being perverted in such a way as to license sin. 7 Paul‟s concept of sanctification serves primarily to keep his concept of justification in balance. The first thrust of this prophetic stream is thus ethical, a life consistent with the character of the Holy One revealed in Jesus. From this perspective it is obvious that sanctification as a “second” work of grace cannot neatly and uncritically be identified with every use of the “sanctification” or “holy” language in either the Old or New Testaments. It is interesting that Wesley noted this explicitly in relation to Paul‟s use of the sanctification language: (2) That the term sanctified, is continually applied by St. Paul, to all that were justified. (3) That by this term alone, he rarely, if ever, means, “saved from all sin.” (4) That, consequently, it is not proper to use it in that sense, without adding the word wholly, entirely, or the like. 8 Our present attempt, therefore, is not one of the detailed exegesis of the classic passages that use the sanctification language, as productive and enjoyable as that might be. Instead we will suggest, in a “sharing” rather than a “proving” mode, some approaches and Biblical theological perspectives that I have found helpful and illuminating in my own personal quest. The first is the primary principle of my own working “holiness hermeneutic,” 9 which I like to describe as I. From the Privilege of Grace to the Crisis of Faith The Biblical presentation of holiness as applied to persons is first of all a quality of life flowing from the grace of God in Jesus Christ. Within this as we begin to develop a “Biblical theology of holiness” a hierarchy of concern emerges from the reading of the literature. As I read my Bible I find it concerned first with holiness as a grace relationship to God in Jesus Christ, secondly with holiness as an ethic or response in life enabled by the Holy Spirit consistent with the nature of that relationship, and only thirdly with a chronology of faith-experience through which one enters into a perfected, or thorough-going grace relationship to the Christ of the cross and the resurrection. The nature of the Biblical materials demands that we work both in interpretation and in application primarily from the nature and privilege of the life in grace to the experiential need of some kind of “faith-crisis” for its full realization in day-to-day discipleship. The primary necessity for the “crisis” flows from the gospel‟s presentation of and call to the life of grace, the holy life. As I read his A Plain Account of Christian Perfection, this, I am convinced, was the way of Wesley. His “front line” presentation of “scriptural 9 holiness” was to stress the standard and privilege of the holy life and that often in the language of Scripture itself.
Load more

Recommended publications
  • Protestant Experience and Continuity of Political Thought in Early America, 1630-1789
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School July 2020 Protestant Experience and Continuity of Political Thought in Early America, 1630-1789 Stephen Michael Wolfe Louisiana State University and Agricultural and Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Political History Commons, Political Theory Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the United States History Commons Recommended Citation Wolfe, Stephen Michael, "Protestant Experience and Continuity of Political Thought in Early America, 1630-1789" (2020). LSU Doctoral Dissertations. 5344. https://digitalcommons.lsu.edu/gradschool_dissertations/5344 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. PROTESTANT EXPERIENCE AND CONTINUITY OF POLITICAL THOUGHT IN EARLY AMERICA, 1630-1789 A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Stephen Michael Wolfe B.S., United States Military Academy (West Point), 2008 M.A., Louisiana State University, 2016, 2018 August 2020 Acknowledgements I owe my interest in politics to my father, who over the years, beginning when I was young, talked with me for countless hours about American politics, usually while driving to one of our outdoor adventures. He has relentlessly inspired, encouraged, and supported me in my various endeavors, from attending West Point to completing graduate school.
    [Show full text]
  • Cautions About the Reformation and Its Theologies Dr
    Cautions about the Reformation and Its Theologies Dr. David Saxon Maranatha Baptist University I. It was not a primitivist movement – restoration of the NT ideal – but rather a reformatory movement – restoration of the ideal of catholicity A. Affirmed scripture’s sole authority but embraced the 5th century father Vincent of Lerins’ formula that the catholic faith is “What is believed everywhere, at all times, and by all.” B. Viewed “catholicity” as an ideal achieved in the early church and still desirable 1. “The distinctive ideas which thinkers such as Luther and Calvin held to underlie Christian faith and practice had been obscured, if not totally perverted, through a series of developments in the Middle Ages. According to these and other reformers of that age, it was time to reverse these changes, to undo the work of the Middle Ages, in order to return to a purer, fresher version of Christianity which beckoned to them across the centuries. The reformers echoed the cry of the humanists: ‘back to the sources’ (ad fontes) – back to the Golden Age of the church, in order to reclaim its freshness, purity and vitality in the midst of a period of stagnation and corruption” (Timothy George, Reformation Thought, 3-4). 2. Mainline reformers constantly quoted Augustine and other church fathers to establish the antiquity of their theology. This is understandable because the Catholics were claiming the church fathers for their many theological aberrations, and their claims were clearly not true. 3. But the church fathers, including even Augustine, got a long of things wrong, and the ultimate appeal needed to bypass them and go directly to the Scriptures.
    [Show full text]
  • A Liberal Protestant Reflection on Erik Borgman's Cultural Theology
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research ‘Something is recognised’: A liberal Protestant reflection on Erik Borgman’s cultural theology Author: The Dutch Roman Catholic theologian Erik Borgman (1957), who developed a cultural 1,2 Rick Benjamins theology, was appointed as a visiting professor at the liberal Protestant theological Mennonite Affiliations: Seminary in Amsterdam. In this article, his progressive Roman Catholic theology is compared 1Protestant Theological to a liberal Protestant approach. The historical backgrounds of these different types of theology University, Amsterdam/ are expounded, all the way back to Aquinas and Scotus, in order to clarify their specific Groningen, the Netherlands & character for the sake of a better mutual understanding. Next, the convergence of these two Faculty of Theology and Religious Studies, University types of theology in the twentieth century is explained with reference to the philosophy of of Groningen, the Netherlands Heidegger. Finally, the difficulties posed by postmodern philosophies to both a progressive Roman Catholic theology and a liberal Protestant theology are shown. It is asserted that both 2Department of Dogmatics types of theology claim that the insights of their particular tradition can be relevant beyond and Christian Ethics, Faculty of Theology, University of this tradition to modern and postmodern humans. Pretoria, South Africa Project leader: D.P. Veldsman A conference was held on 16 October 2015 on the occasion of the joining of Erik Borgman as a Project number: 01224719 visiting professor at the Mennonite Seminary (doopsgezind seminarie) in Amsterdam.1 Borgman (1957), the biographer of the famous theologian Edward Schillebeeckx (Borgman 2002), is a Description: Prof.
    [Show full text]
  • Introduction 1
    The Search for Anglican Identity M. H. Turner Table of Contents Introduction 1 The Anglican Disposition? 4 The Anglican Branch? 9 The Anglican Via Media? 18 The Anglican Attraction? 28 Why Does There Need to Be a Search for Anglican Identity? 33 Conclusion 44 Introduction The word Anglicanism may seem surprisingly difficult to define. The ​ ​ task might even seem impossible. Almost two millennia ago one could speak of the church in England, and in time it became clear there was a ​ ​ church of England. But even at the Reformation there was nothing ​ ​ called “Anglicanism.” No one at the time would have thought of Anglicanism as a different expression of the Christian faith, as if the town of Wittenberg might have needed an “Anglican” church down the street from a “Lutheran” one. By the time there is a clear idea of Anglicanism as a distinct ism, we are ​ ​ certainly past the Restoration, and we might even be into the nineteenth 1 century. Today we are in what could be called the long nineteenth century, with no end to the Anglican definitional wars, because there is no definition that can comprehend the vast diversity of what travels under that name. It would be like trying to come up with a definition for Catholicism if there were no pope, no mass, and so on. Yet we must ​ say something about Anglican identity, at least if we want to give an account to ourselves and to others of what we are. The search for Anglican identity is at the heart of a recent debate.
    [Show full text]
  • Diversity, Equity, and Inclusion of Women and People of Color in Leadership in the Wesleyan Tradition
    Digital Commons @ George Fox University Doctor of Ministry Theses and Dissertations 2-2020 Diversity, Equity, and Inclusion of Women and People of Color in Leadership in the Wesleyan Tradition Trisha Welstad Follow this and additional works at: https://digitalcommons.georgefox.edu/dmin Part of the Christianity Commons GEORGE FOX UNIVERSITY DIVERSITY, EQUITY, AND INCLUSION OF WOMEN AND PEOPLE OF COLOR IN LEADERSHIP IN THE WESLEYAN TRADITION A DISSERTATION SUBMITTED TO THE FACULTY OF PORTLAND SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY BY TRISHA WELSTAD PORTLAND, OREGON FEBRUARY 2020 Portland Seminary George Fox University Portland, Oregon CERTIFICATE OF APPROVAL ________________________________ DMin Dissertation ________________________________ This is to certify that the DMin Dissertation of Trisha Welstad has been approved by the Dissertation Committee on March 2, 2020 for the degree of Doctor of Ministry in Leadership and Global Perspectives Dissertation Committee: Primary Advisor: Diane Zemke, PhD Secondary Advisors: Rebecca Laird, DMin and Linda Adams, DMin Lead Mentor: Jason Clark, PhD, DMin Unless otherwise noted, Scripture references are from the New Revised Standard Version, 1989. Copyright © 2020 by Trisha Welstad All rights reserved ii DEDICATION To William and Lucy. May you embody God’s inclusive mission as the world continues to transform. iii ACKNOWLEDGMENTS Thank you to the Portland Seminary Doctorate of Ministry team. You have been an incredible support and I will forever be grateful for your tireless work on our behalf. Jase, thank you for developing this program for the many of us who are enacting God’s kingdom through this formative work. Your wonder has formed a legacy of critically minded doctoral practitioners.
    [Show full text]
  • The History of Christian Theology Parts I–III
    The History of Christian Theology Parts I–III Phillip Cary, Ph.D. PUBLISHED BY: THE TEACHING COMPANY 4840 Westfields Boulevard, Suite 500 Chantilly, Virginia 20151-2299 1-800-TEACH-12 Fax—703-378-3819 www.teach12.com Copyright © The Teaching Company, 2008 Printed in the United States of America This book is in copyright. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form, or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of The Teaching Company. Scripture quotations are from Professor Cary’s own translations and from The Holy Bible, English Standard Version ®, Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Phillip Cary, Ph.D. Professor of Philosophy, Eastern University Professor Phillip Cary is Director of the Philosophy Program at Eastern University in St. Davids, Pennsylvania, where he is also Scholar-in- Residence at the Templeton Honors College. He earned his B.A. in both English Literature and Philosophy at Washington University in St. Louis, then earned an M.A. in Philosophy and a Ph.D. in both Philosophy and Religious Studies at Yale University. Professor Cary has taught at Yale University, the University of Hartford, the University of Connecticut, and Villanova University. He was an Arthur J. Ennis Post-Doctoral Fellow at Villanova University, where he taught in Villanova’s nationally acclaimed Core Humanities program. At Eastern University, he is a recent winner of the Lindback Award for excellence in undergraduate teaching.
    [Show full text]
  • ABSTRACT Toward a Protestant Theology of Celibacy: Protestant Thought in Dialogue with John Paul II's Theology of the Body Ru
    ABSTRACT Toward a Protestant Theology of Celibacy: Protestant Thought in Dialogue with John Paul II’s Theology of the Body Russell Joseph Hobbs, M.A., D.Min. Mentor: Ralph C. Wood, Ph.D. This dissertation examines the theology of celibacy found both in John Paul II’s writings and in current Protestant theology, with the aim of developing a framework and legitimation for a richer Protestant theology of celibacy. Chapter 1 introduces the thesis. Chapter 2 reviews the Protestant literature on celibacy under two headings: first, major treatments from the Protestant era, including those by Martin Luther, John Calvin, John Wesley, various Shakers, and authors from the English Reformation; second, treatments from 1950 to the present. The chapter reveals that modern Protestants have done little theological work on celibacy. Self-help literature for singles is common and often insightful, but it is rarely theological. Chapter 3 synthesizes the best contemporary Protestant thinking on celibacy under two headings: first, major treatments by Karl Barth, Max Thurian, and Stanley Grenz; second, major Protestant themes in the theology of celibacy. The fourth chapter describes the foundation of John Paul II’s theology of human sexuality and includes an overview of his life and education, an evaluation of Max Scheler’s influence, and a review of Karol Wojtyla’s Love and Responsibility and The Acting Person . Chapter 5 treats two topics. First, it describes John Paul II’s, Theology of the Body , and more particularly the section entitled “Virginity for the Sake of the Kingdom.” There he examines Jesus’ instruction in Matt 19:11-12, celibacy as vocation, the superiority of celibacy to marriage, celibacy as redemption of the body, Paul’s instructions in 1 Cor 7, and virginity as human destiny.
    [Show full text]
  • 1 1 the Drew University Methodist Library Subject
    1 THE DREW UNIVERSITY METHODIST LIBRARY SUBJECT FILE COLLECTION Christopher J. Anderson, Jocelyne Rubinetti, Candace Reilly and KwangYu Lee May 2018 Version 2.3 This collection of folders is available for researchers at the United Methodist Archives Center at Drew University, Madison, New Jersey, USA. The Wilson Reading Room is open from 9 AM – 5 PM Monday through Friday with the exception of some holidays. For questions about access and/or availability please contact Candace Reilly, Methodist Library and Archives Associate, at [email protected] or 973.408.3590. A Aeta Mission A.G. and Kat AIA Mailing AIDS Abingdon Press Abortion Abused Women El Abogado Cristiano Ilustrado Academy for Preaching Academy for Spiritual Formation Action by Churches Together International Action Memo – General Commission on Archives and History Adoption Adult Ministries Institute Adults Adrian College (Adrian, Michigan) Advance for Christ and Church Advance the Methodist Church Adventists and Methodist Relations Advertising (Church of a New Connection) Affirmation of a New Connection Affirmative Action African-American Cemeteries African-American Methodist Heritage Center Africa Educational Initiative Africa University (Zimbabwe) 1 2 Aged Aged, Church work with Agenda Ageism Alaska Methodist University (see Alaska Pacific University) Alaska Pacific University (Anchorage, Alaska) Albion College (Albion, Michigan) Albright Brotherhood Albright College (Reading, PA) Alcohol Alcoholism Alcorn A&M College (Alcorn State University, Alcorn, Mississippi) Aldersgate
    [Show full text]
  • Bapt Ism : Ped0-?Ant I Ped0-?Ana
    ELLIOTT THINKSHEETS 1864'84 309 L.Eliz.Dr., Craigville, MA 02636 BAPT ISM : PED0-?ANT I PED0-?ANA-? / ECUMEN I CITY Phone 508.775.8008 Noncommercial reproduction permitted The World Church is making rapid strides in ritual theology (i.e., how to think about baptism, Communion, and ordination). This thinksheet deals with remaining hangups on the first of these three areas. The occasion is a letter I wrote to an antipedobaptist (i.e., "Baptist") who'd inquired as to whether I could help him over the ideological hump into Anglican orders, he knowing that I (as a Baptist) made it over the same hump into Congregational-Christian (to become UCC) clergy-standing. 1. Ritual theology is the latest adiaphoristic controversy in Christendom: what, distinguished from essentials (esse), are matters of "indifference," freedom, to be decided on what's viewed as "good" (bene esse) for the Church's life and mission? The ordination of women, an impediment to ecumenicity, I view as an essential, tak- ing priority over ecumenicity. Essential also is the ban against substituting targum for text: text (in Judaism and Christianity) is written, targum (revisionistic and "occasionalistic" rendering of the text) is oral--down with the "Inclusive Language Lectionary" for this and other reasons. Christians and churches must make their own list: "in nonessentials, liberty." 2. Christian Initiation, an ancient phrase recently revived by scholars and still more recently established in ecumenese, was and is the process/ritual of moving from "the world" into the Christian community. It involves "hearing" (thus, "catechumen") over(at firsi)a (lengthening)period of time, public (i.e., in a public meeting of the community) repentance/affirmation ("Jesus is Lord"), and a community act of re- ception (a ritual only probably always involving water: this must remain in the im- penetrable haze lying over the earliest stages of Christian existence--and therefore the water question must remain an adiaphoron).
    [Show full text]
  • Best Practices in Light of God's Telos for Discipleship
    ABSTRACT DISCIPLING WITH PURPOSE: BEST PRACTICES IN LIGHT OF GOD’S TELOS FOR DISCIPLESHIP By Leighton St. Aubin McFarlane The Word of God reminds us of the provision that God has made for those whose lives have been transformed by the Grace of God. 2 Peter 1:3 says, “His divine power has given us everything we need for life and for godliness …” (NIV). Even though God has so resourced the church for the equipping of his people for works of service, so that they may be built up until they “… become mature, attaining to the whole measure of the fullness of Christ” (Eph.4:11-13), many churches, including the Western Jamaica District of the Wesleyan Holiness Church, continues to experience significant loss of membership. The paradigm shirt that has taken place in culture seems to have made faith in God redundant these days and has not made any easier the context within which contemporary disciples must live out their faith and the church must fulfill its mission and mandate. The purpose of this project therefore was to identify best practices for discipling new members in the Western District of the Wesleyan Holiness Church in Jamaica in order to reverse the tendency for new members to leave the church soon after joining. An empirical study guided by the following four research questions was undertaken: 1. In the opinion of church leaders and members of the churches in the district, what aspects of the church’s ministry contribute to the discipling of members in the church? 2. In the opinion of church leaders and members of the churches in the district, what current or missing aspects of the church’s ministry contribute to the exit of members from the church? 3.
    [Show full text]
  • Protestantism and the Mother of God Kenneth F
    University of Dayton eCommons Marian Reprints Marian Library Publications 1955 035 - Protestantism and the Mother of God Kenneth F. Dougherty Follow this and additional works at: http://ecommons.udayton.edu/marian_reprints Part of the Religion Commons Recommended Citation Dougherty, Kenneth F., "035 - Protestantism and the Mother of God" (1955). Marian Reprints. Paper 9. http://ecommons.udayton.edu/marian_reprints/9 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Reprints by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. ?ooteotanfce??t aad fie%fuo4 fu KENNETH F. DOUGHERTY, S.A. Number 35 ABOUI THE AUTHOR . Father Kenneth F. Dougherty, S.A., is a professor of theology at Atonement Semin&ry, Washington, D.C., and a member of the faculty of the College of Notre Dame, Baltimore, Maryland. The survey of the beliefs of Protestant ministers in Mary's Di- vine Motherhood was originall5' prepared for the Mariological Society of America, and a report on the survey was given at the sixth annual convention of that organi zation in January 1955. The present reprint is a condensation of the complete report as published in Martan Studi,es, VI ( 1955 ) . Readers seeking further information on this topic will be interested in the following: Weigel, Gustave, A Suruey of Protestant Theology in Our DaA. Westminster, Md., Newman Press, 1954. Hamer, J. P., "Mariology and Protestant Theolo gy:' Theology Dtgest, Spring, 7954, pp. 67-70. Palmer, Paul F., Mary tn Protestant Theology and' Worship.
    [Show full text]
  • MARTIN LUTHER and the PROTESTANT REFORMATION GRMN 22312/32312 (Crosslisted As RLST 22312, RLVC 32312, MAAD 16312, SIGN 20051)
    2 April 2019 REFORMING RELIGIOUS MEDIA: MARTIN LUTHER AND THE PROTESTANT REFORMATION GRMN 22312/32312 (crosslisted as RLST 22312, RLVC 32312, MAAD 16312, SIGN 20051) Spring Quarter 2019 Prof. Christopher Wild Time: Tuesdays & Thursdays 9:30–10:50 Department of Germanic Studies Location: Harper Memorial 130 & Meetings at Email: [email protected] Special Collections Research Center Office: Harper Memorial 230 (Regenstein Library 133): April 11, 18, 25, Office hours: Thursdays 11am–12pm or by May 2, 9, 23 appointment COURSE DESCRIPTION The Protestant Reformation began with a carefully orchestrated media event, when Martin Luther posted his 95 theses on the door of a church in Wittenberg. Concurrently, he resorted to the still new medium of print to disseminate more widely his scathing critique of the Catholic Church’s use of indulgences to communicate God’s grace. This was only the beginning of Luther’s sweeping attack on the Church’s role as the sole mediator of salvation. No religious medium or communicational practice remained unquestioned, resulting in their comprehensive reform. Soon other reformers joined in, pushing the critique even further by questioning the need and validity of all religious mediation. Approaching the Protestant Reformation as a reform of religious media, this research course will give particular attention to the congenial alliance between Martin Luther’s religious message and the emerging technology of the printing press, the role of Scripture in legitimating Protestant theologies of communication, controversies around particular religious media, like images or the eucharist, and the role of direct inspiration in radical reformers. This research course will combine lecture and discussion and will culminate in a web exhibition to which all students will contribute with their assignments.
    [Show full text]