Hildegard von Bingen, a Christian mystic, influenced theology, philosophy, and music during the Middle Ages. Some people today claim her as a forerunner for women’s rights because her works gained ...such prominence people assume she had the authority to teach men in the church. However, this assertion places unnecessary strain on Hildegard, misreading her works and her place within the structure of the medieval Catholic church. Hildegard’s writings did not seek to equalize men and women. Rather, in her life and in her works, she appealed to her humility, virginity, and close relationship with the Holy Spirit to minister. This conception of her role in reflected in her musical works: Symphonia virginum and Symphonia armoniae celestium revelationum. Each of these works is a set of multiple songs on theology and relationship. These songs, her training, and her other works demonstrate her sanctioned ministry only extended to women at the convent. This was allowed by the Catholic church. She did have a sort of authority, but it was only under the ministry of grace, not ordination, that her works reached outside of the convent to both genders. Thus, the modern conception of Hildegard as feminist cannot be employed because her works did not reflect modern ideals of feminism, as she did not believe in the equality of men and women and she only officially ministered to women, not men. The work of feminist criticism can still have a place in reflecting on Hildegard’s story, but she is not feminist herself. To be feminist, Hildegard would have needed to push the boundaries of what the Catholic church allowed for women.
Celem artykułu jest ukazanie czasu i temporalności człowieka jako istotnych faktorów we współczesnym dyskursie teologicznym i antropologicznym. Niemała w tym zasługa dynamicznego rozwoju eklezjologii ...doby Soboru Watykańskiego II, a zwłaszcza wypracowania wizji Kościoła jako wspólnoty zbawienia, który nie urzeczywistnia się gdzieś na obrzeżach historii świata i ludzkości, czy poza nią. Studium będzie także okazją do ukazania złożonego procesu uhistorycznienia teologii, do przywołania wielkich teologów, którzy mieli w nim znaczny udział, a także do zwrócenia uwagi na historyczny sposób argumentowania we współczesnych debatach teologicznych.
The T&T Clark Companion to Atonement establishes a vision for the doctrine of the atonement as a unified yet extraordinarily rich event calling for the church's full appropriation. Most edited ...volumes on this doctrine focus on one aspect of the work of Christ (for example, Girard, Feminist thought, Penal Substitution or divine violence). The Companion is unique in that every essay seeks to both appropriate and stimulate the church's understanding of the manifold nature of Christ's death and resurrection. The essays are divided into four main sections: 1) dogmatic location, 2) chapters on the Old and New Testaments, 3) major theologians and 4) contemporary developments. The first set of essays explore the inter-relationship between the atonement and other Christian doctrines (for example Trinity, Christology and Pneumatology), opening up yet further avenues of inquiry. Essays on key theologians eschew reductionism, striving to bring out the nuances and breadth of the contribution. The same is true of the biblical essays. The final section explores more recent developments within the doctrine (for example the work of Rene Girard, and the ongoing reflection on “Holy Saturday”). The book is comprised of 18 major essays, and an A-Z section containing shorter dictionary-length entries on a much broader range of topics. The result is a combination of in-depth analysis and breadth of scope, making this a benchmark work for further studies in the doctrine.
This article addresses the following question: Is it possible, and if so, to what extent, to draw upon sources from different contexts or disciplines to perform theological research? The first part ...describes the historical origins and contemporary application of the handmaiden model of theology (“philosophy is the handmaiden of theology,” philosophia ancilla theologiae). In the second section, I consider two closely related objections to this model, namely confirmation bias (or eisegesis) and anachronism. Section three demonstrates that while these objections should be carefully considered, they do not preclude altogether the possibility of engaging with sources across temporal or disciplinary boundaries. Gadamer’s hermeneutical philosophy grounds the possibility of such interaction. The remainder of the article provides a more specific vision of how this model can be practiced. First, I look to the theological tradition itself, in particular Augustine’s interpretive principles as applied to Genesis 1 (Confessiones 12) and Michael Fishbane’s appropriation of the Jewish hermeneutical tradition. Finally, the contemporary scholars William Desmond and Cyril O’Regan exemplify the responsible constructive engagement with the sources. I argue that practitioners of the handmaiden model must take seriously objections to and concerns about their methodology. Nonetheless, once critically adapted to present circumstances, this model is feasible for a contemporary scholarly context. One can respect the integrity of the sources while also interpreting them in ways which apply to present theological interests. A key implication of this research is that for each to function properly, historical theology and systematic theology must consistently interact with each other.
Reformed theology remains one of the most vibrant fields of discussion in the study of Christian faith and practice. This volume looks back to past resources that have informed Reformed theology, and ...surveys present conversations among those engaged in Reformed theology today. First, the volume offers accounts of the major historical contexts of Reformed theology, the various relationships (ancient and modern) which it maintains and from which it derives. Recent research has shown the intricate ties between the patristic and medieval heritage of the church and the work of the Reformed movement in the sixteenth century. The past century has also witnessed an explosion of Reformed theology outside the Western world, prompting a need for attention not only to these global voices but also to the unique (and contingent) history of Reformed theology in the West (hence reflecting on its relationship to intellectual developments like scholastic method or the critical approaches of modern biblical studies). Second, the volume assesses some of the classic, representative texts of the Reformed tradition, observing also their reception history. The Reformed movement is not dominated by a single figure, but it does contain a host of paradigmatic texts that demonstrate the range and vitality of Reformed thought on politics, piety, biblical commentary, dogmatic reflection, and social engagement. Third, the volume turns to key doctrines and topics that continue to receive attention by Reformed theologians today. Contributors who are themselves making cutting-edge contributions to constructive theology today reflect on the state of the question, and offer their own proposals regarding a host of doctrinal topics and themes.
The present article asks after Gregory of Nyssa’s debts to Basil the Great, and this by re-examining two texts the former wrote shortly after the latter’s death:
and
. It does so on the premise, ...mostly promissory for now, that Gregory’s efforts to sort through Basil’s legacy in his late brother’s wake was part and parcel of the Nyssen’s career-long project to reprise Origen of Alexandria under a “pro-Nicene” banner. Defending his elder sibling’s apparently incomplete
while also disputing their basic premise, that is, gave Gregory an opportunity to negotiate the dialectic of dependence and distinction that ultimately determined his reception of earlier authorities, including the great Alexandrian they both revered. With that much longer story in sight, this article focuses on Gregory’s deployment of horticultural metaphors, especially in the
, to describe his stance toward both Basil and Origen. Closer scrutiny of these images alongside his more technical means of differentiating between himself and Basil suggests that Gregory considered his own work to be both a natural development of his predecessors and, precisely thereby, the immanent perfection of their thought.
La espiritualidad en Ignacio Ellacuría Arango Alzate, Oscar; Solano Pinzón, Orlando
Theologica Xaveriana,
06/2016, Volume:
66, Issue:
181
Journal Article
Open access
La espiritualidad no es una realidad estática y ajena a las problemáticas que viven las mujeres y los hombres en su historicidad; por el contrario, emerge en su acontecer histórico como fruto de la ...docilidad a la acción de Espíritu, que configura un modo particular de existencia. El presente escrito busca dar razón de esta forma histórica y encarnada de entender la espiritualidad, a partir del pensamiento teológico de Ignacio Ellacuría.
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South African universities and theological faculties are in a process of fundamental transformation and restructuring. In recent times, several theological faculties were closed or restructured to ...form part of faculties of arts. In general, theology is low on the list of priorities at tertiary institutions, especially in terms of funding. Theology is under pressure, and in the current academic environment, church history, in its traditional form, has all but disappeared from South African universities.
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IZUM, KILJ, NUK, PILJ, PNG, SAZU, UL, UM, UPUK
Eschatology is the foundation for exploring Edward Schillebeeckx’s work. Daniel Minch provides an in-depth analysis of his hermeneutical theology, informed by access to original texts previously ...unavailable in English. He examines the historical and doctrinal origins of his methodology, hermeneutics as human experience, and the continuing relevance of the approach for today’s socio-economic context. Today, economics drives our predictions for the future. But Minch shows that Schillebeeckx’s work reminds us of a ‘new image of humanity’, as well as a ‘new image of God’, part of the Catholic shift to a future-oriented ‘theology of hope’ that took place after the Second Vatican Council. These resist both economic logic and fundamentalist views of God and history that have become pervasive in popular notions of Christianity.
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