WASHINGTON, D.C., AUG. 19, 2008 (Zenit.org).- A note from the Vatican has reiterated a directive that the name of God revealed in the tetragrammaton YHWH is not to be pronounced in Catholic liturgy.
Commonly used songs with phrases such as "Yahweh, I know you are near," will need to be modified.
The June 29 Vatican message, from the Congregation for Divine Worship and the Sacraments, clarified that the name of God revealed in YHWH was not pronounced by the first Christians, following the tradition already in use.
It explained: "The venerable biblical tradition of sacred Scripture, known as the Old Testament, displays a series of divine appellations, among which is the sacred name of God revealed in a tetragrammaton YHWH -- hwhw. As an expression of the infinite greatness and majesty of God, it was held to be unpronounceable and hence was replaced during the reading of sacred Scripture by means of the use of an alternate name: 'Adonai,' which means 'Lord.'
"The Greek translation of the Old Testament, the so called Septuagint, dating back to the last centuries prior to the Christian era, had regularly rendered the Hebrew tetragrammaton with the Greek word Kyrios, which means 'Lord.' Since the text of the Septuagint constituted the Bible of the first generation of Greek speaking Christians, in which language all the books of the New Testament were also written, these Christians, too, from the beginning never pronounced the divine tetragrammaton."
"The attribution of this title to the risen Christ corresponds exactly to the proclamation of his divinity," it continued. "The title in fact becomes interchangeable between the God of Israel and the Messiah of the Christian faith, even though it is not in fact one of the titles used for the Messiah of Israel."
Read it all here
Monday, August 25, 2008
Sunday, August 24, 2008
Medieval Theology Resources
Curricula: Christology
Christology outline
Christology Chalcedon to Anselm
Medieval Christology Overview Aquinas to DunsScotus
Ockham's Christology
Medieval Christology as Natural Theology
Calvin's Christology Trinity Journal Fall 2006
Medieval Theology Resources: intute arts and humanities
Theology Website
The Labyrinth: Resources for medieval studies
Journal of Medieval Philosophy and Theology
The hall of Church History: Medieval Churchmen
Scholastic Lutheran Christology
Christology outline
Christology Chalcedon to Anselm
Medieval Christology Overview Aquinas to DunsScotus
Ockham's Christology
Medieval Christology as Natural Theology
Calvin's Christology Trinity Journal Fall 2006
Medieval Theology Resources: intute arts and humanities
Theology Website
The Labyrinth: Resources for medieval studies
Journal of Medieval Philosophy and Theology
The hall of Church History: Medieval Churchmen
Scholastic Lutheran Christology
Tuesday, August 19, 2008
Sunday, August 17, 2008
Johann Baptist Metz
Johann Baptist Metz (b. 1928). Metz is German, from Bavaria more specifically, and like other Germans of his time — Dorothee Sölle and Jürgen Moltmann, his scandal was theodicy. Other than the Holocaust, he also experienced his own brush with death. Conscripted into the Nazi war machine at sixteen, he was sent to deliver a message. He left his company, of more than a hundred boys of similar age, only to return and find them all slaughtered:
Read it all here.
Read it all here.
Monday, August 11, 2008
Inter cultural Theology
Walter J. Hollenweger: Intercultural Theology
One of the most striking examples of the value of intercultural theology for Western theologians is Dietrich Bonhoeffer. The decisive insight for Bonhoeffer was his discovery that the church transcends the boundaries of class, race, and nation. He came to this insight through his negative experience in a nationalist German church (which in his view was a contradiction in terms) and through the positive experience of his ecumenical contacts, among them his discovery of the black churches in New York City. Bonhoeffer was the first-and, for at least forty years, the only-theologian who saw the political and theological relevance of the spirituality of these black churches.
Read it here
------------------------------------------------
Read it here
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Mission Studies as Intercultural Theology and its Relationship to Religious Studies
In the second half of the 20th century, transculturality became a central theme of Mission Studies. Addressing this issue theologically has become known as “Intercultural Theology”. In its current approach, the subject – from a wide theological perspective - focuses on the encounters and disputes between Christianity and non-Christian religions, as well as on theological reflections about the non-western cultural dialects of Christianity in close connection with the general question of ecumenism. Additionally, there is the explicit and conscious acceptance of Religious Studies as a definite point of reference for mission research. The result is that Mission Studies has developed into a diversified, empirically substantiated Christian theology of cultures and religions. Against this background, Intercultural Theology/Mission Studies has to be seen as a theological discipline that reflects on: 1.) the relationship between Christianity and non-Christian religions and worldviews and 2.) the relationship between western Christianity and its non-western cultural variations.
Read it here
--------------------------------------------
George Newlands, The Transformative Imagination: Rethinking Intercultural Theology (2004)
The question of the relation between faith and culture is at the centre of theological studies today. A major advance in human understanding in recent decades has been the discovery of the manifold ways in which human thought takes place within an almost invisible element which are the shared systems of representation and meaning denoted by the concept of ‘culture’. Testing questions have been posed regarding the nature of Church within a social representation of the human which understands culture to be a fragmentary and piecemeal milieu of meaning in which focus and stability are as quickly constructed as they are destroyed by the centrifugal energies of discourse, representation, negotiation and exchange.
Read it here
-------------------------------------
Read it all here
--------------------------------------------
One of the most striking examples of the value of intercultural theology for Western theologians is Dietrich Bonhoeffer. The decisive insight for Bonhoeffer was his discovery that the church transcends the boundaries of class, race, and nation. He came to this insight through his negative experience in a nationalist German church (which in his view was a contradiction in terms) and through the positive experience of his ecumenical contacts, among them his discovery of the black churches in New York City. Bonhoeffer was the first-and, for at least forty years, the only-theologian who saw the political and theological relevance of the spirituality of these black churches.
Read it here
------------------------------------------------
| | Intercultural Theology and the Study of Religions was introduced as a new discipline at the Faculty of Catholic Theology in the latest curriculum. Being defined as fundamentally interdisciplinary in teaching and research, it is more than just a new segment of theology. It refers to a changed socio-political context, which is to be apprehended not only through a dissociated description of phenomena, but by seeking out the places where people are struggling for recognition, dignity and respect. These signs of our times call for our commitment: (1) to a theological opening up to the challenge of the cultural and religious other, (2) to making the cultural and religious differences a valued innovation for one’s own discourse, and (3) to take up a problem-oriented focus. |
 | The intercultural and interreligious discourse pertains to the plurality of cultures within and beyond Christianity on the one hand, and to the plurality of religions on the other hand. |
Read it here
----------------------------------------------
Mission Studies as Intercultural Theology and its Relationship to Religious Studies
In the second half of the 20th century, transculturality became a central theme of Mission Studies. Addressing this issue theologically has become known as “Intercultural Theology”. In its current approach, the subject – from a wide theological perspective - focuses on the encounters and disputes between Christianity and non-Christian religions, as well as on theological reflections about the non-western cultural dialects of Christianity in close connection with the general question of ecumenism. Additionally, there is the explicit and conscious acceptance of Religious Studies as a definite point of reference for mission research. The result is that Mission Studies has developed into a diversified, empirically substantiated Christian theology of cultures and religions. Against this background, Intercultural Theology/Mission Studies has to be seen as a theological discipline that reflects on: 1.) the relationship between Christianity and non-Christian religions and worldviews and 2.) the relationship between western Christianity and its non-western cultural variations.
Read it here
--------------------------------------------
George Newlands, The Transformative Imagination: Rethinking Intercultural Theology (2004)
The question of the relation between faith and culture is at the centre of theological studies today. A major advance in human understanding in recent decades has been the discovery of the manifold ways in which human thought takes place within an almost invisible element which are the shared systems of representation and meaning denoted by the concept of ‘culture’. Testing questions have been posed regarding the nature of Church within a social representation of the human which understands culture to be a fragmentary and piecemeal milieu of meaning in which focus and stability are as quickly constructed as they are destroyed by the centrifugal energies of discourse, representation, negotiation and exchange.
Read it here
-------------------------------------
Annette Meuthrath : Interculturality
If contextuality is/should be one facet of theology, then interculturality is/should be the other. In answering the question “Which task do you think should be given priority in theology at the beginning of the 21st century?”5 Felix Wilfred wrote: “One of the tasks ahead is to forge greater dialogue among the various contextual and regional theologies.”6
Every Christian theology is influenced by certain contexts, but at the same time, it is an expression of a universal whole, a universal religion.7 In so far as each Christian theology is part of a whole, contextuality means not to be isolated from this whole but rather to be an integrative part of the universal unity. This plurality in unity can only function if there is a dialogue between people, between theologians of different cultural contexts. Such a dialogue across the cultural boundaries, such an intercultural dialogue prevents misunderstandings, isolation and one-sidedness.Read it all here
--------------------------------------------
In his essay on "Black Theology in American Religion," James Cone speaks of the "warring ideals" that have divided African identity and American identity. These same warring ideals continue today for black theologians in the debate between African and Christian identities. For Cone, black theology is distinctly Christian, but contextualized in black American experience with its roots in African culture.I
The re-contextualization of theology arises in a somewhat different way for women. Unlike subordinated races who have preserved some remnants of an alternative culture from a period prior to their enslavement, the subordination of women takes place at the heart of every culture and thus deprives women of an alternative culture with which to express their identity over against the patriarchal culture of family and society. Some cultures give women distinct religious rituals and cults and quasi-autonomous social and economic groupings, providing some basis for a women's culture or "sub-culture." But even these female groupings remain largely invisible to the public culture, defined as male
Read it all here
Friday, August 1, 2008
Gmail - Braaten/Jenson CHRISTIAN DOGMATICS - jacobthanni@gmail.com
Gmail - Braaten/Jenson CHRISTIAN DOGMATICS - jacobthanni@gmail.com
Vince
to Confessing-Chr.
show details 10:44 PM (11 hours ago)
Reply
It was a real labor of love fort Carl - Braaten - - he so believed that we needed to center our theology again - he was not a 'dogmatic' person, a brilliant thinker, passionate about the Gospel and about the mission of the Church (and his The Flaming Center on mission is a good read, I highly recommend, a church body not centered in mission is like a fire without a flame - it can't exist, mission is the flame).
Its been a long time since I read it - and I never knew Jensen, I knew his usual partner, Gritsch, but I never met Jensen.
Carl was a bit used to be revered as kind of a out in front theologian in Lutheran (and, of course Christian) circles and he was, he was very cutting edge (as well as being very grounded, hence a two volume dogmatics, which is why we loved him) - except on one thing... I don;t think anyone will forget the senior seminar he was leading in 1977 when he made the comment that no human being is fully human unless they are married. Now granted Carl loved his wife and what a passionate love match that was but that making the particular into the universal led to quite an explosion in the seminar which he did not expect, especially the passion with which many of his students had when they exploded. Not sure Carl ever did get it. He was really befuddled by the firestorm.
But other than that - I look at what I just wrote and everything I have written has using fire-y metaphors and that is how it should be with him because the Church and its mission burned deep within him - so it is not a two-volume set of dull academic dogmatics by someone who thinks we have not intellectualized the Church enough, it was written to be foundational so that all of our mission (the Church) would be centered in Christ and would be that light in the world rather than some dull institution preserving privilege.
And to anyone who ever talked to Carl in the refectory knew, any conversation with him would be alive and it would be theologically grounded, no sloppiness allowed. I thank God he was my teacher - I really do thank God for that - he was such a force fr the Gospel.
Vince
to Confessing-Chr.
show details 10:44 PM (11 hours ago)
Reply
It was a real labor of love fort Carl - Braaten - - he so believed that we needed to center our theology again - he was not a 'dogmatic' person, a brilliant thinker, passionate about the Gospel and about the mission of the Church (and his The Flaming Center on mission is a good read, I highly recommend, a church body not centered in mission is like a fire without a flame - it can't exist, mission is the flame).
Its been a long time since I read it - and I never knew Jensen, I knew his usual partner, Gritsch, but I never met Jensen.
Carl was a bit used to be revered as kind of a out in front theologian in Lutheran (and, of course Christian) circles and he was, he was very cutting edge (as well as being very grounded, hence a two volume dogmatics, which is why we loved him) - except on one thing... I don;t think anyone will forget the senior seminar he was leading in 1977 when he made the comment that no human being is fully human unless they are married. Now granted Carl loved his wife and what a passionate love match that was but that making the particular into the universal led to quite an explosion in the seminar which he did not expect, especially the passion with which many of his students had when they exploded. Not sure Carl ever did get it. He was really befuddled by the firestorm.
But other than that - I look at what I just wrote and everything I have written has using fire-y metaphors and that is how it should be with him because the Church and its mission burned deep within him - so it is not a two-volume set of dull academic dogmatics by someone who thinks we have not intellectualized the Church enough, it was written to be foundational so that all of our mission (the Church) would be centered in Christ and would be that light in the world rather than some dull institution preserving privilege.
And to anyone who ever talked to Carl in the refectory knew, any conversation with him would be alive and it would be theologically grounded, no sloppiness allowed. I thank God he was my teacher - I really do thank God for that - he was such a force fr the Gospel.
Gum, Geckos, and God: An Interview with Jim Spiegel
Gmail - Christians in Context: from orthodoxy to orthopraxy. - jacobthanni@gmail.com
Christians in Context: from orthodoxy to orthopraxy.
Link to Christians in Context: from orthodoxy to orthopraxy.
Gum, Geckos, and God: An Interview with Jim Spiegel
Posted: 30 Jul 2008 11:01 PM CDT
Below are a few questions from our interview with Jim Spiegel, regarding his new book, "Gum, Geckos, and God: A Family's Adventure in Space, Time, and Faith"(Zondervan, 2008). For some additional description of the book itself, check out our post from yesterday; and remember, Dr. Spiegel will be available today to answer additional questions from our readers that post in the comments thread- enjoy!
1. Norm: "I love the concept of this book! I think its original amidst the barrage of books available to teach children about God. What would you say to those who, despite the readability and accessibility of this book, are reticent to take on the challenge of answering their children's questions themselves? Perhaps they would like to punt those questions to their pastor or Sunday school teacher; do you see additional value in answers coming directly from the parent?"
Dr. Spiegel: "It is common for parents to be apprehensive about addressing the really hard questions of faith and doctrine with their children. And while this is understandable, since most parents are not theologians, we need to remember that sometimes the most impactful aspect of our discussions with our kids is not the content of our answers as much as the manner in which we answer. I have found that my kids appreciate it when my answer to their question is "I don't know, but that's a great question." This simple admission of ignorance affirms their thinking ability and invites them to probe further regarding God's truth-hopefully about issues regarding which the answers are more obvious! The point is that teaching a child to inquire into theology is one of the main objectives in spiritually nurturing them. Whether we have solid answers to their questions or are completely stumped by them, we can model this humble quest for understanding in a way that builds our kids' faith as well as our relationships with them."
2. Norm: "Beyond providing a tool for parents to use as they prepare for the inevitable questions that will come from kids about God, what are some additional situations where you think this book will prove to be a valuable resource?"
Dr. Spiegel: "My primary audience in writing Gum, Geckos, and God was not parents specifically, but Christians who desire a dynamic primer on basic doctrine. The book will work as a text for small groups and Sunday school classes where teachers want to reinforce core Christian beliefs. (Readers can download the free book discussion guide at my website: www.jimspiegel.com .) Also, since the book explores the good reasons for these core beliefs, it is also a useful resource for anyone interested in basic Christian apologetics. Incidentally, just a few days ago I was interviewed for the www.apologetics.com radio program. Your readers can listen to the podcast of that interview at their website or read a condensed transcript of the interview at my blog: www.wisdomandfollyblog.com ."
3. Norm: "It seems pretty clear that your family experiences inspired you to write this book; what else was it that inspired you to take on this project? Was it an observation about the typical Christian family, or perhaps an observation about how these questions are handled in the church? What made it clear to you that there was an opportunity to meet a need?"
Dr. Spiegel: "It seems to me that there is a significant need in the church for a book that teaches Christian doctrine in a way that is both substantive and entertaining. (Though I admit, as an academic, it is hard for me to use that "E" word!) There is also a need for a book that tackles the hard questions of the faith (e.g. Where did God come from? Why does God allow suffering? How can Jesus be both God and man?) and gives answers that anyone can understand, though without oversimplification. Gum, Geckos, and God is my attempt to fill this void. The semi-narrative style of the book, featuring conversations with my kids, just happened to be a format which gave me the best shot at actually pulling this off. Fortunately, my children provided me with plenty of fodder for the task!"
Christians in Context: from orthodoxy to orthopraxy.
Link to Christians in Context: from orthodoxy to orthopraxy.
Gum, Geckos, and God: An Interview with Jim Spiegel
Posted: 30 Jul 2008 11:01 PM CDT
Below are a few questions from our interview with Jim Spiegel, regarding his new book, "Gum, Geckos, and God: A Family's Adventure in Space, Time, and Faith"(Zondervan, 2008). For some additional description of the book itself, check out our post from yesterday; and remember, Dr. Spiegel will be available today to answer additional questions from our readers that post in the comments thread- enjoy!
1. Norm: "I love the concept of this book! I think its original amidst the barrage of books available to teach children about God. What would you say to those who, despite the readability and accessibility of this book, are reticent to take on the challenge of answering their children's questions themselves? Perhaps they would like to punt those questions to their pastor or Sunday school teacher; do you see additional value in answers coming directly from the parent?"
Dr. Spiegel: "It is common for parents to be apprehensive about addressing the really hard questions of faith and doctrine with their children. And while this is understandable, since most parents are not theologians, we need to remember that sometimes the most impactful aspect of our discussions with our kids is not the content of our answers as much as the manner in which we answer. I have found that my kids appreciate it when my answer to their question is "I don't know, but that's a great question." This simple admission of ignorance affirms their thinking ability and invites them to probe further regarding God's truth-hopefully about issues regarding which the answers are more obvious! The point is that teaching a child to inquire into theology is one of the main objectives in spiritually nurturing them. Whether we have solid answers to their questions or are completely stumped by them, we can model this humble quest for understanding in a way that builds our kids' faith as well as our relationships with them."
2. Norm: "Beyond providing a tool for parents to use as they prepare for the inevitable questions that will come from kids about God, what are some additional situations where you think this book will prove to be a valuable resource?"
Dr. Spiegel: "My primary audience in writing Gum, Geckos, and God was not parents specifically, but Christians who desire a dynamic primer on basic doctrine. The book will work as a text for small groups and Sunday school classes where teachers want to reinforce core Christian beliefs. (Readers can download the free book discussion guide at my website: www.jimspiegel.com .) Also, since the book explores the good reasons for these core beliefs, it is also a useful resource for anyone interested in basic Christian apologetics. Incidentally, just a few days ago I was interviewed for the www.apologetics.com radio program. Your readers can listen to the podcast of that interview at their website or read a condensed transcript of the interview at my blog: www.wisdomandfollyblog.com ."
3. Norm: "It seems pretty clear that your family experiences inspired you to write this book; what else was it that inspired you to take on this project? Was it an observation about the typical Christian family, or perhaps an observation about how these questions are handled in the church? What made it clear to you that there was an opportunity to meet a need?"
Dr. Spiegel: "It seems to me that there is a significant need in the church for a book that teaches Christian doctrine in a way that is both substantive and entertaining. (Though I admit, as an academic, it is hard for me to use that "E" word!) There is also a need for a book that tackles the hard questions of the faith (e.g. Where did God come from? Why does God allow suffering? How can Jesus be both God and man?) and gives answers that anyone can understand, though without oversimplification. Gum, Geckos, and God is my attempt to fill this void. The semi-narrative style of the book, featuring conversations with my kids, just happened to be a format which gave me the best shot at actually pulling this off. Fortunately, my children provided me with plenty of fodder for the task!"
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