36 Matching Annotations
  1. Oct 2021
    1. I recently found this book at Value Village while exploring the non-fiction books section. What caught my eye was the back cover’s reference to Sallie McFague. I learned about Sallie McFague from Tripp Fuller’s podcast, Homebrewed Christianity, when she died. He dedicated an episode to her influence. Her name also came up in conversation with Sophia at the Faith, Arts + Culture course at Bez Arts Hub.

      When I read the title of the article, *The World as God’s Body,” I decided to purchase the book. I have been exploring this theme as it relates to the Gaia hypothesis in articles such as, A Prayer for the Earth.

  2. Sep 2021
    1. In the same way, the gospel declaration always comes clothed in theology. And this theology is not something additional to the gospel. It is an essential part of the good news.

      The gospel declaration always comes clothed in theology, hence theology is not something that is additional to the gospel, it is in fact the essential part of the good news.

    2. For peo- ple to believe the gospel, they must not only hear the story itself, they must also understand its meaning. Not only must people hear that Christ died and rose again—these brute facts of history do not yet bring us to the heart of the message—they must also be confronted with the why of his death and resurrection. They must understand that God acted in Christ for them.

      For people to believe in the gospel, they not only must hear that Christ died for them, but they must also be confronted with why.

    3. This encounter occurs through the hearing and believing of the gospel. But what exactly is the gospel? Many Christians would likely agree that at the heart of the good news is the biblical story of God’s saving activity on behalf of sinful humankind. God has provided the way of salvation. And Christians all realize that to “call on the name of the Lord” (Rom 10:13), people must hear this salvation story.

      The Salvation Story is central to the gospel.

    4. First, theology is practical because it is inextricably linked to the most practical aspect of Christian life—its beginning point, that marvelous transaction we call “conversion.”

      Theology is practical because it is linked to conversion.

    5. They engage in theology not merely to amass knowledge, but also to gain wisdom. Good theol- ogy, therefore, brings the theoretical, academic, intellectual aspect of Christian faith into Christian living. In so doing, theology becomes immensely practical—perhaps the most practical endeavor one ever engages in!

      Theology must be practical and help people gain wisdom.

    6. Christians who study and write about theology tend to divide their inquiry into several foundational beliefs or interrelated topics. These central theological foci include C] God (theology proper) C] humankind and the created universe (anthropology) DEFINING THEOLOGY @ 39 (J Jesus and the salvation he brought (Christology) [] the Holy Spirit and the Spirit’s work in us and in the world (pneu- matology) (1 the church as the fellowship of Christ’s disciples (ecclesiology) [1 the consummation or completion of God’s program for creation (eschatology) Good theology begins by exploring these topics as they are informed by faith in Jesus, who is the revelation of God.

      These are the key foundational beliefs or elements of Christian theology.

    7. This is how theology works. As Christians become more reflective and replace erroneous beliefs with correct convictions, and as they test and hone valid but imprecise and immature beliefs, they become even more steadfast in faith and more sure of what they believe. But the grounding work of good theology does not stop here.

      Good theology helps Christians to become more reflective and replace erroneous beliefs with correct convictions as theology tests and hone valid but imprecise beliefs. With this our faith will be strengthened and we can affirm it with more certainty.

    8. To many people, the search for truth as embedded in the one true religion is passe. What is “in” is the quest for spirituality. And this quest, they claim, may lead through a variety of religious traditions, each of which offers some insight. Their advice? Just remember that no religion holds the final answer, Each religious expression is merely a way station along the path. So move with the times from one religious fad to the next!

      To many people in the world today, to find truth in one religion is passe. The quest for spirituality is THE ultimate. and this quest may lead to many religions as these help in humanity's journey in life.

    9. Good theology assists Christians because it grounds their lives in biblically informed, Christian truth.

      Good theology assists Christians as it grounds their lives in Biblically informed truths.

    10. A central goal of theology is to understand and describe what we believe as Christians, what we hold to be true given our faith in Jesus Christ. Since the first century the church has affirmed the importance of theology to its mission. And Christians have defined theology ac- cording to the role it plays in the church’s task. We engage in theo- logical reflection because theology assists us in being Christ’s disciples, and we can understand theology in accordance with the assistance it is designed to give.

      A central goal of theology is to understand and describe what we believe as Christians, theology assists us in being Christ's disciples.

    11. In this general sense, theology is not uniquely Christian. It is rather a nearly universal human endeavor, of which Christian theology is a specific embodiment. The unique thing about Christian theology is that Christians seek answers to the ultimate questions by looking to Jesus Christ because they are convinced that “Jesus is the answer.” That is, Christians believe that Jesus has revealed truth and ultimacy to us because he is the revelation of the very heart of God. Since Christian theology explores the beliefs about God and the world that are uniquely Christian by looking to Jesus, we may say that Christian theology is reflecting on and articulating the beliefs about God and the world that Christians share as followers of Jesus Christ.

      Theology is not uniquely Christian. It is a nearly universal human endeavour, of which Christianity is a specific embodiment. Christian theology is unique because it seeks answers by looking to Jesus Christ.

    12. In the broad sense theology is the attempt to reach below the surface of life and gain a deeper understanding of God. Theology seeks to understand God’s being, God’s nature and God’s relationship to the world.

      Theology is an attempt to reach below the surface of life and gain a deeper understanding of God and who He is.

    13. Viewed from this perspective, theology means “the teaching concerning God” or “the study of God.” This is surprisingly similar to the dictionary definition.

      Theology = Greek terms, Theos (God), and logos (Word, teaching, study). Viewed in this manner theology means the study of God.

    14. Theology seeks answers to general and personal questions about God, ultimate meaning, purpose and truth. But this way of defining theology is only partial, and because of its generality, it is wholly inadequate for describing the discipline (the science or formal study) of theology. Therefore, let us define it more precisely.

      Theology seeks to answer general and personal questions about God and life, purpose and truth.

  3. Jul 2021
  4. Mar 2019
    1. Rather I mean that most of us would find Christians truly cast in the New Testament mold fairly obnoxious: civically reprobate, ideologically unsound, economically destructive, politically irresponsible, socially discreditable, and really just a bit indecent.

      The last qualification tickles me. I am a little curious about what made them "ideologically unsound."

  5. Feb 2019
  6. Jan 2019
    1. We regularly, in the interests of Plato-worship, disembody language and reason, with the narrow-mindedness Mark Johnson points out in an important recent book, The Body in the Mindl3 Our persistent evasion of the "Q" question makes for a great deal of self-centered, self-serving preaching and a great deal of self-satisfied practice. We do sometimes follow that master of contemptuous, self-satisfied self-absorp-tion, the Platonic Socrates, closely indeed.

      This reminds me of Albert Camus' thoughts on absurdity, and what James Cone says in his book Black Theology and Black Power: "All aspects of this society have participated in the act of enslaving blacks, extinguishing Indians, and annihilating all who question white society's right to decide who is human....Absurdity arises as the black man seeks to understand his place in the white world. The black man does not view himself as absurd; he views himself as human. But as he meets the white world and its values, he is confronted with an almighty No and is defined as a thing. This produces the absurdity."

  7. Aug 2018
  8. Apr 2017
    1. We would be left floundering in conflicting nonsensical schemes if we accepted all the views that we can't really disprove.

      Booth quotes Russell a lot, so I'll link Russell's teapot here. Basically, maybe there's a teapot orbiting the Earth? But if a believer in that teapot was trying to persuade someone to believe in the teapot, the burden of proof is to prove it, not disprove it.

  9. Mar 2017
    1. There is no reason at all not to steal that discourse from men .... Besides, that doesn't mean anything; we don't steal anything at all-we are within the same cultural system.

      Clément's making a move similar to St. Augustine and the Spoils of Egypt, which allows Christians to make use of Pagan rhetorical traditions, because there's no reason not to take them, but more importantly, Rhetoric doesn't belong to them.

  10. Feb 2017
    1. that two-thirds of the teach-ers in these schools are women; that nearly three-fourths of our church members are women; that through the modern Sunday-school women have already become the theological teachers of the future church; and that, per mntra, out of about sixty thousand persons in our penitentiaries fifty-five thousand are men; that whiskey, beer, and tobacco to the amount of fifteen millions of dol-lars worth per year arc consumed almost wholly by men;

      Women are much more saintly and spirited than a vast majority of men, so why can't they be the clerics?

      Reminds me a lot of Stewart's argument for greater female participation in the Church, despite St. Paul's often-referenced passage. I do think it's funny just how much power this one passage has, and how it is so often either challenged or cited by Christian feminists or Christian traditionalists, respectively.

      On a side note, I also find it a source of pride that it was through Christian theoretical rhetoric that women began the push for greater equality and independence.


      I'm a big fan of this argument matrix thing here. By sandwiching other scripture between two Paul quotes, it's not like it's just pitting one quote against another and declaring them contradictory. Which is vital, because Willard, like just about everyone we're reading this week and the last, do want to uphold the spiritual authority of the bible. It tries to show it in a process, shifting from the contradictory to the reconciliation--it shows that there's more going on.

    3. to furnish unleavened bread, or a pas-lor who provides it,

      I know a Servite nun who's working to make rice communion available for people with Celiac's. There's a lot of surprisingly unwavering literalists that spring up on the assumption that you can't change any part of the ritual, even if it's already been removed from its original style.

    1. Junia

      Huh, wow, when I made my last post, I really thought the Junia Controversy was a much more recent issue in exegesis.

    2. carried out to the leuer in other respects

      "Marge, just about everything is a sin. You ever sat down and read this thing? Technically, we're not allowed to go to the bathroom."

    3. Paul's prohibition against women speaking in church:

      1 Cor. 14:34-35, specifically. However, in Romans (Paul's final epistle), 16:7, he addresses Junias as an "outstanding apostle." Junias is not a historical name, so it's believed to be a later edit of Junia, which is a woman's name. So there's quite a bit of uncertainty and ambiguity of how gender roles in the early churches were handled, and what Paul's exact feelings on the matter were.

    4. There seemed no logical reason why they might not be touched by the 1-loly Spirit just as men were-no one would want to say that such action was beyond God's power

      Relevant to Astell, which not only says it's theologically appropriate for women to be rhetors, but one of the key elements of good preaching is something not specific to a gender. It's also an argument I still hear as part of the movement to ordain women in the Catholic Church.

    1. hostility to the ministry of women is as bitter as was that of Rabbi Eliezer

      Rabbi Eliezer has the best talmudic story, and everyone should read it. The short of it is, there's a dispute about the cleanliness of ovens, and R. Eliezer is on one side and the rest of the court is against him. He works three miracles, up to and including calling down the voice of God, and R. Joshua actually manages to stump God through knowledge of the law, and God has to back down.

      But he story really gets great is because he refuses to incline to the majority, the council excommunicates him. They take incredible care to break the news gently and respectfully, and, because of their courtesy, his fury is only so great to destroy a third of the crops and incinerating only the people within eyesight.

      He was also a super-conservative voice at the time who had a lot of other important moments (and the referenced low opinion of women), but really, when you've got a story where God gets outflanked and a guy gets so mad his eyes incinerate people, I am going to turn to that story.

    1. Move

      To me, what's interesting with this subdivision is how it allows for incomplete rhetoric, arguments that engage or achieve less than all four ends. Campbell looks at it linearly, but I don't think that's necessarily the case. Moving someone without informing or pleasing them in particular--you get the results, but it's not in a necessarily lasting way. St. Augustine (I will never stop citing Augustine) warned against oration that gains applause, but doesn't move the listeners' hearts towards the right end.

    1. the high eloquence which I have last mentioned, is always the offspring of passion.

      I'd like to connect this with my earlier comment on movies whose enthusiasm outstrips their ability. The quality of passion is a hard thing to pin down--St. Augustine argues that a preacher driven by true faith will outstrip the best educated orator, but at the same time, makes allowances that you can't expect that of everyone, even people who do have true faith. This arrangement also means this section is in immediate parallel with Blair's notion that oratorical skill is inherent and natural, and the real rhetoric was in our hearts all along. I'm pretty suspicious of this as a method of teaching rhetoric, but, at the same time, I can't deny that sometime someone actually does pull off "true of heart" oratorical skill. Nothing technically amazing, but delivered like a champ because they believed in their cause.

  11. Jul 2016
  12. Oct 2015
    1. This is surprising, not least because it could be argued that the foundation of social science itself rests on the response to various religious crises which prompted the production of increasingly secular and societal remedies for what had once been considered theological and metaphysical con- cerns: as Comte explained, theology's 'treatment of moral problems [is] exceedingly imperfect, given its inability . .. to deal with practical life' (cited in Lane 2004, 5). Hence, his 'system of positive polity'

      Is this saying theology is just talk? Just fluff essentially? That is does not allow for proper action in response to social or religious societies issues?