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Accad, Martin, Sacred Misinterpretation: Reaching across the Christian-Muslim Divide, Grand Rapids, Eerdmans 2019 (ISBN 978-0-8028-7414-6), xxx + 370 pp., pb $38 Harshaw, Jill, God Beyond Words: Christian Theology and the Spiritual Experiences of People with Profound Intellectual Disabilities, London, Jessica Kingsley 2016 (ISBN 978-1-78592-044-8), 210 pp., pb $50 30 Harshaw, Jill, God Beyond Words: Christian Theology and the Spiritual Experiences of People with Profound Intellectual Disabilities, London, Jessica Kingsley2016 (ISBN 978-1-78592-044-8), 210 pp., pb $50 44 Leget, Carlo, Art of Living, Art of Dying: Spiritual Care for a Good Death, London, Jessica Kingsley2017 (ISBN 978-1-78592-211-4), 224 pp., pb $15. [Extracted from the article]

Current attempts to understand Scripture theologically typically appeal either to modern hermeneutics or to more traditional doctrines of Scripture – but not to both together. It is argued here that hermeneutics can help to identify and resolve certain problems bequeathed to posterity by the characteristic sixteenth-century equation of Scripture with ‘Word of God’. The problems in question relate to the past and present modes of divine speech, the relation of text to community and the fundamental significance of the ‘Word of God’ concept itself. [ABSTRACT FROM AUTHOR]

With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate the thesis: (1) God is an observing system sui generis; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis. [ABSTRACT FROM AUTHOR]

Christian community lives according to the Word of God, inspiring the church to be in ecumenical fellowship and to be amenable to the act of God's speech in an age of world Christianity. The Word of God is able to be translated transculturally in different times and places, while keeping the transversal, irregular horizon of God's discourse. In view of the rise of world Christianity much has been said about the indigenation of the Christian narrative that challenges the western concept of missio Dei. To renew God's mission in an East Asian configuration, a linguistic-transcultural model is proposed for a public theology of mission that promotes the full humanity of those on the underside of history and acknowledges religious outsiders. A public mission of Gods narrative takes seriously the project of interculturation and emancipation in the post-western Christian era. [ABSTRACT FROM AUTHOR]

The Holy Trinity is the ontological principle of Christian systematic theology. Its external or objective cognitive principle is the divine Word, by which, through the prophets and apostles and with the illumination of the Spirit, God's incommunicable self-knowledge is accommodated to the saints. The internal or subjective cognitive principle is the redeemed intelligence of the saints. Systematic theology is thus ectypal knowledge (derived from God's disclosure of his archetypal self-knowledge), and a subaltern or subordinate science. Its matter is twofold: God, and all things in God. Accordingly, it is best arranged as a treatment of God in himself, followed by a treatment of the outer works of God, with a theology of the divine missions as the hinge between the two. This arrangement offers a synthetic and conceptual transposition of the primary language of Scripture. [ABSTRACT FROM AUTHOR]

: Why would a theology grounded in God's word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God's word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview. [ABSTRACT FROM AUTHOR]

The article argues that Saint Augustine was clearly aware of the dangers of applying an anthropological analogy of human thinking and speaking to the pre-existence and the incarnation of the Word of God. It also discusses the three main reasons to be cautious about the Christological application of the internal/expressed distinction.

This article highlights the complexity of preaching the word in the caste-ridden context of India. Preaching in India has been largely individualistic and emphasizes a personal approach to the Christian faith resulting in a church that is passive and ineffective, especially in its approach and response to issues in the social realm. What is needed is a reading of the Word that enables individuals and communities to recognize God active in creative and transformative struggle and thereby enables the participation of the community in the struggle for life in all its fullness. Unfortunately, tensions between the varied roles of the pastor, doctrinal misunderstandings, and a caste-ridden church have hindered pastors from preaching the Word that empowers people to seek their liberation and that of the community. [ABSTRACT FROM AUTHOR]

What is the place of ethics and politics in the pulpit—especially in the post September 11th United States? This article argues that preachers must learn to bring the deepest wisdom of the biblical texts to bear on the most intractable issues of the present. Scripture gives preachers insight into the “ethics of God” and empowers them to step beyond a hermeneutics of narcissism. Silence and Attention prepare the preacher to hear the Word of God, and prayerful listening is crucial to seeing and hearing where God may be working in the present moment. In this way preachers help facilitate the conversation between the congregation and God and this conversation continues after the sermon. Politics should not take over the pulpit or be entirely absent from it. Discernment is the key. Regardless of political standing, all preachers have the obligation to bring the Word of God to bear on the problems of the world. [ABSTRACT FROM AUTHOR]

Abstract The liturgical implications of the teachings of Jean Calvin had a dramatic impact on the internal arrangement and furnishing of churches. Notably the pulpit replaced the altar as the focal point in religious worship. The congregation were expected to be attentive listeners to the Word of God delivered by the minister from the pulpit. This article looks at the impact that these teachings had in Scotland and in particular considers the liturgical and theological importance of establishing a reverent and attentive audience from the beginning of the Reformation. The provision of seating was an important part of these measures, with the Kirk being keen to ensure that the minister could be seen and heard by the congregation and vice versa. This article also shows that seating came to provide the means by which certain groups or individuals demonstrated their importance and status in the local community and was the cause of tension and dispute within the Kirk. [ABSTRACT FROM AUTHOR]

Although Lutheran theology is a gift to the historic church, Martin Luther’s own views are specifically formulated for their 16th century context. No universal or timeless theological system based upon Luther’s authority should be appealed to. Then theses are here advanced that bridge the 16th and 21st centuries and challenge us to creative construction. [ABSTRACT FROM AUTHOR]

Focuses on the accusation of the Qur'an that the scriptures of Jews and Christians have been falsified, corrupted, altered and changed and are therefore not to be relied on as the Word of God in any matters of religion, faith or law. References to distortion; Definition of tabrif; Difficulties experienced by Muslim scholars.

From the Christian perspective, creation exists through the Word of God. The Word of God does not create God again but brings forth the absolute "otherness" of God: creation. The nature of God is to exist. God is existence as unity in the diversity of God the Father, the Son, and the Holy Spirit. The gift of created existence reflects the triune nature of the Word of God. It is synthesis of diversity into unity that creates. Nature brings forth new existence by unifying what it already brought forth previously. Therefore, the creative process of nature is self-similar and nonlinear: self-similar because at all levels it is synthesis that brings forth novelty; nonlinear because the properties of the new unities are not present in their (isolated) elements. The new properties of the wholes, however, do not destroy the properties of the parts. Rather, the elements integrated into new wholes become creatively transformed. This is because the parts become carriers of the whole, which transforms the parts through its presence. The parts become and express the qualities of the whole, qualities that the parts do not possess in isolation. Synthesis, therefore, transforms the parts creatively, because synthesis is creative. The qualities of the parts become "elevated" because the whole becomes present in and through the parts. The understanding of creation as the result of sequential, creative transformations offers a glance into the mystery of the Word of God present in the Eucharist. Here, too, the elements of bread and wine are not destroyed but elevated, creatively transformed into the Word of God. The elements (bread and wine) become the carrier of a transcendent "quality," the Word of God. From this perspective, creation and the sacrament of the Eucharist illuminate each other. This is because the Word of God that creates the otherness of creation and the Word of God present in the Eucharist is the same. [ABSTRACT FROM AUTHOR]

In the aftermath of the debate between Derrida and Levinas on Hebraism and Hellenism, Christian thought that retains a place for philosophy is often regarded as “Graeco-Christian”, a monolithic system with an unfortunate history. The work of the French philosopher Stansilas Breton suggests that the reality is more complex. In Le Verbe et la croix (Paris, Desclee, 1981), he examines the function of the term logos staurou in Paul, arguing that this untranslatable term stands as a question mark in a world of language that could only speak “Jew” or “Greek”. Far from being a sign of Christian superiority, the cross signals an imperative for dispossession intrinsic to Christian language. In its “nothingness” the cross functions as a principle of critique that makes innovation and engagement possible. Thus while the cross involves negation it moves beyond negative theology. Drawing upon neoplatonist philosophy, Breton delineates the way in which the cross makes possible “the writing of the self in the world”. This paper draws upon Breton's understanding of the function of the cross to argue that the heritage of Athens endures and must be re-thought, always recognizing the limits of all human language. After examining Breton's understanding of the logos staurou, it relates this notion to his broader understanding of revelation as “writing”. Finally it shows how Breton appeals to neoplatonist meonotology to speak in more universal terms of the need for a principle of dispossession at the heart of all religious language. For Christians the cross is this principle, enabling human beings to be causes of themselves who engender new being. [ABSTRACT FROM AUTHOR]

Reflects on how Christians should respond to God's call to a missionary life. Comparison of the God-man dialogue in the Old and the New Testament; Ways by which God speaks to modern man; Discernment of God's message; Responding in action; Mission as a witness and confession of faith; Contextuality and universality of the word of God.

Explores on the role of God's word in transforming peoples and cultures towards the building of a new community of justice and dignity. Role of culture in shaping and legitimizing power relations in society; Politics of ethnicity and violence; Emerging global forces that appear to build a community.

Relates on the gospel and culture perspective of the industrialization of Bangalore, India. Issues concerning secular democracy; Marginalization of weaker sections; Ecological crisis; Globalization as a vehicle for cultural invasion.

Focuses on the non-sexist visions in the gospel. Definition of sexism; Argument for inequality between women and men in society; Gospel as a liberation for women; Gospel critique of sexist culture.

The article reviews the book "Sacred Word, Broken Word: Biblical Authority and the Dark Side of Scripture" by Kenton L. Sparks.