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"On the Eighth Day: A Catholic Theology of Sport" is a book that explores the intersection of religion and sports from a Catholic perspective. The authors discuss the historical transformations and insights of the Catholic tradition on sport, the spirit of play, the sacramental perspective in viewing sport, and the ethical issues related to sport. The book aims to provide a contemporary theological framework for understanding the meaning of sport, and while it focuses on Catholicism, it does not distinguish itself significantly from other Christian approaches. The authors also touch on topics such as gender, injury, and the paschal mystery in relation to sports. Overall, the book offers interesting and thought-provoking insights for both theology and the philosophy of sport. [Extracted from the article]

The article offers information on the church's duty to scrutinize and interpret the signs of the times in light of the Gospel, as stated in Gaudium et Spes. Topics include Pope Francis' call for the Pontifical Academy of Theology to engage in transdisciplinary dialogue, the book review section's plan to feature experts from various fields to provide perspectives on pressing issues, and the role of religion in American politics during a polarized election year.

Contemporary interpreters of the mystical body movement in the early twentieth century often refer to works therein as mystical body "ecclesiologies" and tend to identify distinctions among them according to the author's language or nationality. In this article, I argue that the differences among mystical body theologies in that era are better understood according to theological locus—of "mystical body" as either an ecclesiological or a christological-soteriological concept. This framework best explains the paradoxical evaluations of the mystical body movement more broadly, and the encyclical Mystici Corporis Christi in particular, as simultaneously too vague and too juridical. [ABSTRACT FROM AUTHOR]

The impact of the COVID-19 pandemic in Australia has exposed social fault-lines and inequities not often recognised in such an affluent country. This study explores the relevance of Bible stories about plagues and disasters for the work of preachers, teachers, and pastoral practitioners who were independent voluntary contributors to this study. Each of them was serving with the Uniting Church in Australia (UCA) in settings where worship and learning take place. From within the activities of a particular Christian tradition, this article offers examples of practice and interpretive processes used in approaching the questions raised as an unfolding narrative. How did the use of Christian and Jewish Scriptures by these practitioners during the pandemic inform their worship, teaching, learning and social interactions? Examples were brought into dialogue with the work of biblical commentators on texts such as Exodus, Psalms, Prophets, and Gospels. The narrative hermeneutics of Paul Ricoeur and the biblical scholarship of Walter Brueggemann provided helpful conceptual anchorage for the task and assisted in broadening the perception of how local perspectives may or may not connect with global concerns. [ABSTRACT FROM AUTHOR]

Although both books discussed in this review essay address problems with relevance to our present day and its dilemmas, they have different chronological scopes and employ different methods of interpretation. Robertson focuses exclusively on the era of the "Enlightenment" (c. 1680-1790), eschewing overt "presentism" to treat a wide range of authors and works as they addressed one another in the context of the events and developments of the period, mainly in Britain, France, and Germany. Friedman's aim, emphasizing the role of "religious" thought, is to explore the roots of present-day "thinking" about economics as a "science" and debates about economic policy. His book, beginning its coverage in Western Europe in the later 17th century and, following a "history of ideas" approach, gives pride of place to Adam Smith's ideas in the formulation of a "coherent" economic theory, and then in a linear account, centered on America, describes the key steps that he argues led from Smith to the present. This review essay, concentrating on what each book has to say about the Enlightenment, juxtaposes their accounts of the era and offers critical judgment of their differing treatments of its character and accomplishments. [ABSTRACT FROM AUTHOR]

Historians often compare the relationship between humanists and scholastics in the early sixteenth century to a battle. In such accounts, the Parisian Faculty of Theology plays the role of a major combatant keeping humanists away from religious studies. This article paints a different and more harmonious picture of humanists and scholastics in the decade before the Reformation. It draws on hitherto little explored evidence from manuscripts authored by official orators at the University of Paris: their speeches to graduating students at the Faculty of Theology in 1510 and 1512. It will be argued that the speakers celebrated both humanist and scholastic competences and the speeches themselves demonstrate that eloquence had a role to play within the institution. In this way, the article adds nuance to our understanding of how the Faculty of Theology viewed humanists and introduces important new sources to the history of universities. [ABSTRACT FROM AUTHOR]

This article centres on the cultural politics behind the feverish construction of new houses of worship in West Germany, as well as the restoration of damaged cathedrals and churches, in the first two decades after 1945. At issue is how and why ecclesiastical architecture took on heightened cultural significance at the time, attracting a star-studded group of international architects. After the war, church-building resumed its leading historical role from before the Industrial Revolution as the avant-garde of innovative international architecture, although its comeback has been largely overlooked by architectural and cultural historians alike. While these changes reflected broader international trends, the German situation took on special significance in light of the Nazi legacy of defeat, destruction and dislocation, as well as the pressing need to fabricate new churches for survivors and the millions of expellees arriving in western Germany. Discussions of ecclesiastical architecture therefore touched on broader issues of German history, identity and Christian renewal, and the very form of these houses of worship reflected a unique blend of avant-garde architecture and Christian theology in the aftermath of war. [ABSTRACT FROM AUTHOR]

A meta-theology makes claims about the structure of theological claims: it identifies a single, fundamental claim about God, and shows how other theological claims are derivable from the fundamental claim. In his book Depicting Deity and other articles, Jon Kvanvig has identified three distinct meta-theologies: Creator Theology, Perfect Being Theology, and Worship-worthiness Theology. In this article, we argue that the medieval Islamic philosopher Avicenna's views about God have the structure of a meta-theology, and that it is distinct from the three projects Kvanvig identifies. This view is Necessary Existent Theology. [ABSTRACT FROM AUTHOR]

This article provides a close analysis of the language of the doxologies in the book of Daniel. Three types of observations raise the question whether the Danielic doxologies might be redactional: 1) the language of the doxologies differs from the language of the stories in Dan 2–6; 2) the doxologies exhibit some formulaic expressions that also occur in other texts (Ps 145, 11QSefer ha-Milhamah, 4QApocryphon of Daniel AR, and 4QSongs of the Sageb); 3) the doxologies express the notion that God’s sovereignty surpasses that of human kings, which underscores the theological conviction found in Dan 2–6 and Dan 7 and forms a literary link between them; but only some of them thereby also express that God’s sovereignty is eternal. Based on such observations, this article attempts to reconstruct some of the redactional activities in Dan 2–6 and argues that the doxologies were added (and expanded) at different stages in the growth of Daniel. [ABSTRACT FROM AUTHOR]

ABSTRACT This article reflects on an instructor's experience of incorporating an optional assignment in a theology class wherein students are invited to learn a new athletic skill, journal while doing so, and then theologically reflect on their experience. It begins with the instructor making a case for the need to bring the body back into the classroom. This is followed by the theological reflections of three of the instructor's students. Finally, the instructor reflects on the themes of balance and muscle memory, stretching, and flow developed in the student reflections. These are used to outline how a balanced classroom revives theological wonder, affirms change in a cruciform fashion, and understands failure as part of God's modus operandi and so intrinsic to theology. [ABSTRACT FROM AUTHOR]

Public libraries, but also private ones, can be considered synodal workshops. A high synodal potential is preserved in them, in the sense that in them one can experience a fruitful inter- and trans-disciplinary dialogue. For theologians, in particular, libraries - rich in a plural and pluralistic book heritage - become places in which to carry out a cultural exercise of synodality, laboratories in which to start research on the ecclesial meaning of being and walking together with men and women of good will who yearn - albeit in different ways - to encounter the truth. [ABSTRACT FROM AUTHOR]

This paper suggests a "neoclassical" reading of Ernan McMullin's thought on science and theology. McMullin's Augustinian convictions on God and the God–world relation coincide with those of some prominent scholars from two renowned schools of neo-scholastic philosophy of the twentieth century in Louvain and Milan. The school of Milan, thanks to the work of some disciples of its leading figure, Amato Masnovo, developed a neoclassical version of neo-scholasticism, articulating a fundamental theory of knowledge, as well as an essential, rigorous path to God. We recall the main tenets of a neoclassical path to God, and we interpret this path as a possible contribution to the science–theology dialogue, in line with McMullin's Augustinism. A neoclassical approach to science and theology, with its rediscovery and reactualization of some ideas of classic philosophy in an interdisciplinary context, grounds the intelligibility of the universe and safeguards its mystery. [ABSTRACT FROM AUTHOR]

It is the contention of this paper that ethics of work ought to be anthropological, and artificial intelligence (AI) research and development, which is the focus of work today, should be anthropological, that is, human-centered. This paper discusses the philosophical and theological implications of the development of AI research on the intrinsic nature of work and the nature of the human person. AI research and the implications of its development and advancement, being a relatively new phenomenon, have not been comprehensively interrogated in the social and ethical teachings of the Catholic Church. This paper, therefore, proposes a path for this interrogation by expounding a discourse which is believed to be epistemically helpful in the developing discourse of AI in the ethical and social teachings of the Church. The advancement in the research on AI is not only redefining the meaning of work, but, even more so, it is questioning the metaphysical notion of the human person and the theological notion of work as an intrinsic part in the selfhood and dignity of the human person. [ABSTRACT FROM AUTHOR]

This article explores strategies for planning and leading multilingual worship. It offers an overview of translation and multilingualism for readers unfamiliar with the growing body of scholarship in these fields and connects them to the role of translation and multilingualism in Christian worship, leveraging decolonial perspectives to critique its history. This article draws from a data set of approximately 40 liturgies designed for the Course of Study School of the United Methodist Church at Perkins School of Theology, Southern Methodist University. It uses selections from these liturgies to demonstrate how issues of translation and multilingualism might be dealt with in worship planning and leadership. Finally, the article points to possibilities for further exploration at the intersection between Christian worship and multilingualism. [ABSTRACT FROM AUTHOR]

The burgeoning field of public theology has garnered significant scholarly attention. Amidst its multifaceted discussions, a recurring theme asserts that theology plays a vital and irreplaceable role in public discourse. This perspective contends that engaging with matters of public concern from a theological standpoint not only contributes meaningfully to public discourse but also shapes our understanding of the world, human existence, and the divine. Within the African context, particularly in South Africa, gender-based violence (GBV) remains a pressing societal issue despite government and organizational efforts. This article delves into the potential role of pastors as public figures in addressing the persistent challenge of GBV. It explores the implications of pastors assuming public roles within an African context and how this engagement can be instrumental in combating GBV. By drawing on literature related to public practical theology, pastoral care, and GBV in South Africa, the article advocates for proactive public interventions by pastoral ministries. Through synthesizing insights from existing scholarship, it contributes to ongoing discussions at the intersection of theology, pastoral practice, and societal issues, with a specific focus on addressing GBV in the unique South African context. [ABSTRACT FROM AUTHOR]

This article explores the way in which love is understood and expressed through the original English lyrics of songs by New Creation Church Singapore (NCC) in comparison to the original songs from Hillsong Church Australia (Hillsong) through the period of 2014–2020. While NCC has a multilingual congregation, reflective of the larger Singaporean society, it composes and releases original contemporary congregational songs (CCS) with English lyrics. English is the primary language in Singapore; however, it is shaped by the languages spoken in homes (e.g., Mandarin, Malay, Tamil). Combined with the theological emphases of NCC, its CCS provide a unique lens into English as a common language of worship. This article demonstrates that while the use of English lyrics is a unifying force for multilingual congregational worship, it is also not benign, but actively shaping Christian confession and associated theology and being shaped by wider multilingual contexts. [ABSTRACT FROM AUTHOR]

Since the second half of the 20th century, missiology has continued to elevate Missio Dei to a topic of the highest importance in theology. According to Missio Dei, the salvific mission is more theocentric than anthropocentric in that its actuality is wholly rooted in the nature of God. However, much work remains to be conducted to evaluate and reconcile the modern interpretation of the Missio Dei and its predecessor theological doctrines, to avoid illogicalities. Consequently, the responsibility to identify any discrepancies in the systematic knowledge of the Missio Dei falls on the broad shoulders of theology in general, but of missiology in particular. In keeping with this unavoidable intellectual duty, this article interrogates the literature on modern theodicies to improve the conceptualization of the Missio Dei and missionary God in the context of evil and human suffering. The inter-comparative analysis of the biblical Job serves to relate divine perfection and human suffering within process theodicy. Consequently, the intellectual enterprise of this work, with all its shortcomings, not only illuminates another facet of Missio Dei but also motivates further investigation to reconcile mission Dei with the reality of evil, free will, and human suffering. [ABSTRACT FROM AUTHOR]

While crises, like pandemics, have a negative impact on mental health, hope may affect it positively. However, hope during COVID-19 has hardly been explored. In this study, we explored the hope of interviewees in a podcast on hope in Amsterdam during the COVID-19 pandemic, which sought variations in the gender, spiritual backgrounds, and places of work of the interviewees. Underpinned by hermeneutic phenomenology, we thematically analyzed the six transcribed episodes. We found that the present was sketched as closed down, while hope related to (the potential of) spaces and the future opening up. Sources of hope were the vaccine, good weather, faith and trust, and the history of Amsterdam, which was characterized by resilience. Several participants appreciated their everyday life in a new way: COVID-19 made them slow down and aware of what really mattered, which was a source of hope. Frequently mentioned sources of hope were connections with others, and especially solidarity. Also, showing solidarity was identified as a way of offering hope to others. We conclude that both in our study and in several religions, the link between hope and solidarity is common, and that hope is a spiritual topic that is worth addressing in mental health care. [ABSTRACT FROM AUTHOR]

The Wahhābī movement within Sunni Islam—a substantial section of the larger Salafi movement—has been often depicted in both western academic studies and Muslim polemical writings negatively as devoid of spirituality, obsessed with a particular creedal understanding that drives its well-known salvific exclusivism, and with rigid legalism. This depiction is partly due to Wahhābism's historical opposition to Sufism, the branch of Islamic knowledge and practices that has theorized, defined, and delineated Islam's vision of the spiritual transformation taking place in the believer's journey towards God. That opposition notwithstanding, the article argues that beyond terminological distinctions, one can locate in Wahhābī texts common Islamic themes of spiritual transformation. Primarily, such texts can be found in Wahhābī publications of the writings of 13th century Damascene Muslim scholars like Ibn Taymīya (d. 728/1328) and his most celebrated student, Ibn Qayyim al-Jawzīya (d. 751/1350). Building on that tradition, Wahhābī scholars have additionally produced texts that display core ideals of the Muslim spiritual goals. Such texts have additionally advanced the movement's theological concerns and have driven the efforts towards "the purification" of Islamic sources from what Wahhābis deem to be heretical practices and beliefs accumulated throughout the centuries. Wahhābī prophetological texts, the article argues, serve as primary sources where both Wahhābī spiritual ideals and their sectarian reparatory agenda can be identified. The book of the late Saʿīd b. Wahf al-Qaḥṭānī (1952–2018), a well-known Saudi Wahhābī author of the second half of the twentieth century, Raḥmatan li-l-ʿĀlamīn Muḥammad Rasūl Allāh, serves as a representative text of these aims and ideals. Wahhābī spirituality, as identified in the work of al-Qaḥṭānī, has been depicted here as "normative spirituality" in order to point to its intended purpose of engendering praxis that is grounded in Islam's well-known notion of prophetic imitatio. [ABSTRACT FROM AUTHOR]

Hierarchical views of the world such as the great chain of being have come under sustained critique in recent decades, and rightly so. They have justified not only the domination of non-human creatures but also the devaluation (via animalization/racialization) of many humans. The rejection of hierarchy and the great chain of being, however, does not require the rejection of the Christian Platonic theological vision upon which hierarchy is often based. In this paper, I argue that Christian Platonic theology has always been in tension with the great chain of being and is better suited to a non-hierarchical view of creaturely value. I then develop the ethical implications of this view in dialogue with both environmental and animal ethics and anti-racist and decolonial scholarship. [ABSTRACT FROM AUTHOR]

By religious experiences I mean those human experiences characterised by a kind of intuitional seeming to the effect that a transcendent or all‐encompassing being—God—exists. After explaining two significant similarities between religious and perceptual experiences, I will argue that the doctrine of phenomenal dogmatism about perceptual experiences can be applied to religious experiences as well. In the following two sections, the challenge arising from the objection from cognitive penetration is extended to the case of religious experiences. I show that the importance of this challenge may be dependent on a debate over the proper content of experience—namely the debate over low‐level vs. high‐level content. In the subsequent section, I argue that even if the religious experience is deemed an experience with low‐level content, then the charge of cognitive penetration may not be avoided. Drawing upon the doctrine of divine simplicity, in the penultimate section, I argue that the experience of God has a specific characteristic which, in companion with its thin content, enables it to escape the charge of cognitive penetration. Alternatively put, the experience of God possesses an important epistemological advantage owing to its distinctive object, which makes it significantly reliable. In the final section, three possible objections are briefly addressed. [ABSTRACT FROM AUTHOR]

This article proposes a theological emphasis to the definition of προσλαμβάνω in Romans 14–15. Previous accounts have emphasised the domestic and social implication of Paul's imperative—'welcome one another' (Rom. 15:7a). The result has been that what Paul might have meant by God's and Christ's 'welcome' (Rom. 14:3 and 15:7b) has been governed by the ethical imperative. In order to investigate the 'welcome' of God and Christ, this article proposes a context of three important Septuagintal antecedents as yet unconsidered: 1 Samuel 12, Psalm 18, and Psalm 65: In this context, God's and Christ's 'welcome' in Rom. 14–15 incorporates notions of justification, election, salvation, and unified worship. A theological reading of προσλαμβάνω, using these intertextual resources, therefore provides a stronger position from which to understand Paul's imperative—'welcome one another'. [ABSTRACT FROM AUTHOR]

Abstract: Six decades after his death, there is still no scholarly consensus regarding whether C.S. Lewis should be considered an important theologian of the twentieth century. This paper investigates where the belief that Lewis was not a theological writer worth taking seriously originated. Then it evaluates two approaches that have been introduced in recent scholarship, by P.H. Brazier and Alister McGrath, that seek to affirm Lewis as a modern theologian of distinction. The final and central part of this paper nuances McGrath's argument by surveying seven reasons Lewis had for not doing theology the way academics did – reasons that have often been overlooked in the relevant literature. I argue that Lewis's decision to remain 'outside the inner ring' of academic theologians was based on a set of risks he perceived were involved in doing theology professionally. In so doing, I suggest that Lewis's writings about religious topics deserve to be taken seriously by professional theologians and other readers. Besides Lewis scholarship in particular, this discussion matters for Christian theology in general because it explores what it means to be a theologian in an era of professionalisation and the conditions under which religious writers like Lewis can become theologians, both of which cast light on how we understand the nature of theology. [ABSTRACT FROM AUTHOR]

There are several noticeably different articulations of the soul's desire for union with God over the course of Mechthild of Magdeburg's The Flowing Light of the Godhead. Written over the course of her life, the text narrates a shift from the highly individual mode of relation with God in her early visions to a more communal view of divine love after her entrance into the community at Helfta. I have chosen three key moments in the text to illustrate this shift and the underlying theology that enables it, a theology that finds union with the divine in both the presence and absence of God. [ABSTRACT FROM AUTHOR]

This study offers an example of 'standing theology' as distinguished from sitting theology and kneeling theology. This sermon was delivered in St Leonard's Church Deal, Kent for an Upper Deal Parish Service on Sunday 30 July 2023 when the Gospel reading was Matthew 13: 31–33, 44–52. [ABSTRACT FROM AUTHOR]

The traditional gender binary constitutes an integral aspect of Islamic social ethics, which has a pivotal role in shaping religious obligations, legal proceedings, and interpersonal judgments within Muslim communities. Within the familial sphere, this gender binary underscores fundamental responsibilities encompassing parenthood, filial duties, and inheritance rights. Recent years have witnessed a growing challenge to the traditional concept of the gender binary within Islamic societies. This shift is driven by increasing social libertarianism that emphasizes gender fluidity and individual choice. Hence, this article aims to critically scrutinize evolving discussions and controversies about the rights of intersex and transgender individuals, particularly issues relating to sex reassignment or gender-affirming surgery, marriage, and reproduction, from the perspective of the Sunni tradition of Islam. To support the various interpretations and insights presented here, a comprehensive and rigorous analysis is carried out on various religious texts and scholarly sources to elucidate the theological and jurisprudential positions on gender issues. It is thus concluded that Shariah offers greater flexibility in the treatment of intersex individuals compared to those with gender dysphoria because the intersex condition is viewed as a physical impairment that is not the choice of the afflicted individual. By contrast, in the case of individuals with gender dysphoria, they are willfully attempting to change their recognized biological sex, that God had naturally given to them at birth. Therefore, it is recommended that such transgender individuals deserve respectful psychological and social rehabilitation with help and guidance from religious authorities, their families, and communities. [ABSTRACT FROM AUTHOR]

This paper focuses on the prominent German theologian Adolf von Harnack in his capacity as a public intellectual during the Weimar Republic. The few works of scholarship that address Harnack's Weimar years at any length are in German, and the barely extant Anglophone literature, severely outdated, largely neglects to evaluate adequately the evolution and scope of Harnack's pedagogical and theological positions as well as of the institutional power he commanded. Drawing principally from Harnack's writings, both personal and published, before World War I until his death in 1930, this essay seeks to chart his intellectual development during the final years of his life and to survey how he translated his liberal theological principles into loyalty to the Weimar constitution. Public intellectuals such as Harnack were able to serve the public good in multifaceted, unquantifiable ways without attaching themselves to a particular party or to an explicitly partisan cause. By examining Harnack's public and theological activity, I intend to provide a more holistic look at intellectual life in the Weimar Republic and to advocate for both a less restrictive definition of "public intellectual" and a broader conception of "political activism." [ABSTRACT FROM AUTHOR]

Der für japanische und auch einige koreanische Studierende, Doktorandinnen und Doktoranden sowie Universitätsprofessoren und -professorinnen unterschiedlicher kultur- und sozialwissenschaftlicher Disziplinen geschriebene Text wurde am 16. Oktober 2019 in Tokyo in englischer Sprache vorgetragen. Es ging um eine Einführung in zentrale Elemente des Denkens deutscher liberalprotestantischer Theologie seit der „Sattelzeit" (Reinhart Kosselleck) um 1800 und um die Frage, inwieweit sich theologisch liberale Leitideen [normative ideas] im japanischen theologischen Diskurs rezipieren lassen. Die These: Darüber können nur japanische Theologen selbst entscheiden The text, written for Japanese and some Korean students, doctoral students and university professors from various cultural and social science disciplines, was read in English on October 16, 2019 in Tokyo. It was about an introduction to central elements of the thinking of German liberal Protestant theology since the „Sattelzeit" (Reinhart Kosselleck) around 1800 and the question of the extent to which theologically liberal guiding ideas [normative ideas] can be received in Japanese theological discourse. The thesis: Only Japanese theologians can decide this for themselves. [ABSTRACT FROM AUTHOR]

Both before and after the Second Vatican Council, Karl Rahner promoted the restoration of the diaconate as a permanent order in the Catholic church. His theology of the diaconate has eluded sustained attention. After providing the historical context for his contribution, this reappraisal, in a close reading of Rahner, elaborates on three essential ecclesiological themes: the church's exercise of its divine right to establish a discrete diaconate by dividing office, the graced nature of diaconal office, and the specialized function of deacons in the formation of ecclesial community. [ABSTRACT FROM AUTHOR]

The present article first summarizes the results of literary scholarship on the character of God in Hebrew Scripture: authors such as Jack Miles, W. Lee Humphreys, and Avivah Zornberg discern a 'round character' in biblical texts, a divine persona who acts and reacts from out of particular desires, wants, and insecurities. The second section indicates a few factors explaining why constructive Christian theology typically finds this literary God-character unusable. The third section makes an argument for the usability of the God-character in Christian theology. The term haecceity —Latin for this -ness—epitomizes its proposal, which retrieves two twentieth-century thinkers, Franz Rosenzweig and K. H. Miskotte. [ABSTRACT FROM AUTHOR]

The article focuses on advocating for a nuanced Christian approach to engagement in the public sphere, rejecting both Christian nationalism and complete withdrawal from secular involvement. It emphasizes the importance of integrating biblical principles with cultural engagement and offers theological insights to guide Christians in contributing positively to public discourse on ethics and values.

We take into account two areas of the logical research of the Lvov-Warsaw School. First, we consider a new approach to research in the history of logic introduced and practiced by Łukasiewicz and some of his followers. In this style of doing history of logic, the knowledge of original philosophical and logical texts was combined with competence in modern logic. This method resulted in many important discoveries both in history and in logic and philosophy. At the same time, we pay attention to contemporary historical research devoted to the logic created by the School itself. In this context, we present an overview of the six papers included in the special issue 'Logic and its History in the Lvov-Warsaw School'. These papers were presented at an international symposium, 'History in/of the Lvov-Warsaw School', held in October 2022 in Warsaw, and they cover various aspects of historical-logical and logical achievements of the School. They concern topics from history of ancient logic, history of modern proof theory, and the issues of applying logic to philosophy and theology in the same way as the one implemented at the Lvov-Warsaw School. [ABSTRACT FROM AUTHOR]

The paradoxical person of the Lesbian-Feminist exists as an intersectional being, living both within the world of the feminist movement and within the queer movement. The feminist movement seeks to deconstruct patriarchy and harmful gender binaries that have perpetually disenfranchised women. When studying queer theory, it becomes clear that the main goal of the queer movement is to deconstruct binaries and gender roles in their totality. This project is unique as it attempts to identify the Lesbian-Feminist as the space in which both of these movements coexist. The Lesbian-Feminist is concerned with both bringing about the full equality of women and working for the full inclusion of LGBTQ people in politics, society, and the church. This research will be situated within the context of theological discourse as we think of the revolution in relation to the person and work of Jesus. Jesus dismantled unjust systems and harmful hierarchal power dynamics and, in doing so, showed us how to truly be the kin-dom of God on earth. Jesus exemplified justice, love, and radical equality, attributes that Christians do not always exemplify as they tend to perpetuate the dominant social structure with its leader, the white, heterosexual, Christian male. The work of the liberation theologian, specifically that of the queer or the feminist theologian, carries on the work of Jesus by continuing to dismantle and disrupt these dominant power structures and social constructions that exclude and deny the full humanity of anyone who is in the margins. Just as Jesus held full equality in divinity and humanity, the Lesbian-Feminist incarnates God's presence in the world in both her queerness and her womanhood. It seems clear from the recent surge in misogynistic, crassly anti-woman rhetoric and behavior in our culture that there remains a significant amount of work to be done and that we do not live in a post-sexist society. The reaction and resurgence that was the 2017 Women's March brings to light and rebels against all that seeks to keep us divided along lines of gender, race, and socio-economics. The March, as a gathering of the margins, was a chorus of voices making clear that we will not allow sexism, racism, homophobia, and xenophobia to turn this country backward. Therein lies the importance of the Lesbian-Feminist, that as an intersectional force bringing together two movements, she also brings together the entire revolution. [ABSTRACT FROM AUTHOR]

Although their intimate lives are often adversely affected by homonegative laws and conservative religio-cultural attitudes, many Malaysian gay men formulate affirming materialist-discursive strategies to pursue personal happiness. Some Christian gay men, for instance, challenge conservative ecclesiastical notions of same-sex attraction as iniquitous and generate life-giving spiritualities for themselves that contribute to a sense of inner joy and equanimity. In this article, aided primarily by Sara Ahmed's provocative ideas on happiness, I analyse the lived experiences of a Malaysian Christian gay man, and theorise the notion of deviant happiness, which I suggest is a pathway to queer spiritual well-being. Then, drawing on the Catechism of the Catholic Church 's exposition of the beatitudes, I theologically propose that his active pursuit of happiness and well-being as a gay man participates in God's own beatitude. [ABSTRACT FROM AUTHOR]

This article considers the paradigms and methods of autoethnographic and interview-based insider research with trans and non-binary Christians. I argue that these methods have enabled proclamation, attention, dialogue, justice and revelation. This is intended as a companion to my 2014 monograph 'transformations'. [ABSTRACT FROM AUTHOR]

This article examines the ways the Lambeth Conference resolutions discuss children and youth. It is a contribution to the work of identifying historical Anglican theological perspectives on children. Opening with a brief definition and review of theologies of childhood, it then presents chronologically (1857–1998) and briefly analyzes the resolutions which name 'children' or 'youth'; it closes with an analysis of how the Lambeth resolutions map onto three basic claims shared by the reviewed theologies of childhood. [ABSTRACT FROM AUTHOR]

Hans Urs von Balthasar's kenotic trinitarianism and theodramatic Christology is designed to dramatise the triune God's kenotic engagement with the world without introducing a change in God. It continues to be disputed whether Balthasar ends up divinising suffering and making God into a tragic deity or succeeds in redefining and complexifying divine immutability. To engage with this question, this article critically examines Balthasar's theological use of the image of 'the Lamb slain before the foundation of the world', which plays a pivotal role in his kenotic and theodramatic soteriology. I will argue that his kenosis-driven understanding of John's Gospel is untenable, and his rich theological use of Revelation's image of the Lamb slain, intensified by his questionable exegesis of the Fourth Gospel, renders super-temporal suffering and death real in the life of God. [ABSTRACT FROM AUTHOR]

Cyril of Alexandria's Festal Letters are an underutilised source of his theology. Through them one can trace the development of his thought throughout the tumultuous years of his episcopacy. In this article, I draw attention to Cyril's 'unitive' Christology and the way he explains the incarnation to those under his pastoral care. Cyril employs key strategies informed by strong theological convictions to describe Christ as one subject who is fully divine and human. [ABSTRACT FROM AUTHOR]

Markus Barth (1915–1994) is best-known for his pioneering work in Jewish-Christian dialogue, and his Anchor Bible commentaries. Convinced that Ephesians 2:14–16 is the core of Paul's gospel, Barth concluded that the 'one new man' in Christ not only necessitates an indissoluble solidarity between Christians and Jews, but entails that all enmities have been negated by Christ's reconciliatory work. Ironically, this conviction provoked in him an antagonism towards many of his Jewish interlocutors. Their refusal to 'forget Auschwitz' caused Barth to accuse them of not being sufficiently conciliatory, and in turn led him, with sadly supersessionistic logic, to eschew reconciliation with them, because he did not think they took reconciliation seriously enough. [ABSTRACT FROM AUTHOR]

AbstractJulia Watts Belser’s Loving Our Own Bones is a book with transformative potential, a book that shows “how disability experience can shape our inner lives, how disability can offer insights into the textures and tenor of spiritual life … [how] disability can be a generative force, a goad to creativity, a source of embodied knowledge” (5). The demand Loving Our Own Bones makes on its readers is that we simply linger with disability. The promise here is that lingering with disability without rushing to rationalize it, domesticate it, judge it, fix it can be a portal to a vast and glorious imaginative terrain. The promise here is the recovery of “an uncanny kind of freedom” (2) in which the norms and conventions, the shoulds and the oughts, are subject to revision or at least to relativization against the broader horizon of human diversity. [ABSTRACT FROM AUTHOR]

Following the 2007–8 financial crisis, far-Right conservatives advanced a reactionary political turn, seeking to replace the prevailing political order, what Nancy Fraser calls “progressive neoliberalism,” with an overtly exclusionary and rapacious form of capitalism. This article investigates how entrepreneur Peter Thiel sought to shape this transition, adopting a messianic rhetoric to return capitalism to its essential principles. Employing Giorgio Agamben’s study of Saint Paul, I argue that Thiel employed a Pauline stance to realize a plērōma, or fullness, of capitalism, preserving the profit motive while jettisoning neoliberalism’s deployment of progressivism. In this analysis, I build upon rhetorical scholars’ exploration of contemporary neoliberal discourse, framing the billionaire rhetor as a uniquely agentive figure in twenty-first-century capitalism and positing neoliberalism as an eminently versatile rhetorical logic capable of operationalizing arguments from across the political spectrum. [ABSTRACT FROM AUTHOR]

This article attempts to present how the church has struggled with public justice and righteousness in Zimbabwe where the past and old dominate the national debate without giving room for emerging personalities and ideas. The church introduced programmes, organisations and documents in an attempt to theoretically break away with the past. The documents are results of transformative projects designed to address the holistic needs of people in Zimbabwe against both the localised and internationalised neoliberal paradigms of Capitalism, Colonialism and Christianity that disempowered rather than liberated followers. Being critical of the past, Derrida says: "To ask such questions, such difficult questions, requires that we change the most resistant, archaic structures of our desire". The Zimbabwe Heads of Christian Denominations (ZHOCD s) introduced the post-liberation discourse through the Zimbabwe We Want Document (ZWWD) in 2006, and a national economic discussion through the National Holistic Agenda for Renewal and Empowerment (NHARE) in 2019 against the idea that the Church must be confined in the pews and politicians in the public arena. These documents and programmes engaged with both politicians and citizens in critical ways to achieve both justice and righteousness. Justice and righteousness are big themes in the Bible and Christian doctrine. Breaking away with the past promised to reverse the slippery slope on public life in Zimbabwe that increased national poverty, class inequalities, and factionalised politics. The opening of space in public life by the ZHOCD allowed citizens to engage in all public life and justice struggles, which is "a revival of a voice that has been silenced after independence, or was send to the Intensive Care Unit (ICU), paralysed, captured, neutralised or unauthorised". It explored new alternatives to engaging state theology in relationship to the margins. Scripture has been useful in the church's engagement with the state on public life goods, hence the question: "Why is the old dying and the new not being born"? The article pursues this question in view of the church programmes and documents. [ABSTRACT FROM AUTHOR]

The negative cognitive effects of depression often distort one’s beliefs about self, God, and the world. Approaches to educational ministry that primarily seek to correct erroneous beliefs are not only ineffective but reflect a flawed view of sanctification, which puts the onus on depression sufferers. Developing a clear theological vision for educational ministry in light of depression is critical to avoid such misguided approaches. Grounding the teaching ministry of the church in the vicarious humanity of Jesus Christ, the author calls Christian educators toward a worshipful mode of educational ministry that bears witness to the perfectly believing mind of Christ. [ABSTRACT FROM AUTHOR]

As scholars have come to appreciate Irenaeus' use of philosophy, emphasis has fallen on his use of pre-Socratic traditions. This emphasis stands in stark contrast to the typical emphasis scholars place on Platonic themes in second-century Christian theologies. This article argues that Platonic resources, the definition of God as simple and incomposite, the Platonic viae , and reasoning from 'oneness' to 'unlimitedness', play a key role in Irenaeus' theology, governing his interpretation of pre-Socratic materials, including Irenaeus' version of the well-known Xenophanes quotation (fr. 24) and materials Irenaeus apparently draws from Pseudo-Aristotle's On Melissus, Xenophanes, and Gorgias. Irenaeus, furthermore, draws a logical connection between God's simplicity and the doctrine that there is one God to the exclusion of others, as he says, thereby pressing Platonic doctrine into the service of his distinctly Christian theological convictions. The upshot of all this is a deeper appreciation first for the sophistication of Irenaeus' own theology, and second for Irenaeus' role in engaging and advancing Christian philosophical theology. [ABSTRACT FROM AUTHOR]

The thesis that legal norms are rooted in theology is not new. It is worth considering, however, to what extent not only singular norms, but also models of normativity are the structural representation of theological concepts. In this article, I consider transubstantiation as one of such ideas. I analyse its place in two political theologies published at the same time (in 1922): Carl Schmitt's Political Theology and James Joyce's Ulysses. I argue that both thinkers used the idea of transubstantiation as a normative mechanism to deal with anomie that encompassed European societies after the First World War. [ABSTRACT FROM AUTHOR]

The article discusses a book titled "Mystik" which explores the topic of mysticism in biblical scholarship. The book contains 21 essays written by prominent biblical scholars and theologians, and is divided into six sections covering various aspects of mysticism. The editors acknowledge the skepticism surrounding the application of the term "mysticism" to biblical texts, but argue that it can be useful in conveying the ideas of the Bible to modern recipients. The essays in the book examine mysticism in the Book of Psalms, the visions of the prophet Ezekiel, mysticism in the wisdom literature of the Old Testament, Jesus' teachings on the kingdom of God, mystical experiences in the Gospel of John, and the mystical writings of the Book of Revelation and the Ascension of Isaiah. The book aims to provide insight into the topic of mysticism in biblical texts and invites further exploration of the subject. [Extracted from the article]