Marlowe and Prayer

This article examines the training of ministers and interacts with the perspectives formulated by P.C. Potgieter. It considers Potgieter's monograph on the theological curriculum, Voorberei en toegerus, in which he outlines some characteristics of and conditions for theological training. In his opinion all theological training must be qualified by Scripture. Theological training should also create a sense for critical enquiry. Theological study is directed at the study of the Revelation of God and the church as the body of Christ. The article further discusses the literature on theological studies where attention is paid to the reasons for theological training, theology as a science and a priori assumptions in the study of theology. The article concludes with a discussion of Potgieter's view on theological training. (Acta Theologica, Supplementum 3, 2002: 89-106)

Response Dianne M. Stewart (bio) Focusing my mind's eye on the scholarly prose of Native activist and theologian Andrea Smith is both a challenging and consoling exercise. To use metaphors from an indigenous African context, Smith ponders the black and red sides of Esu's face.1 And if Vine Deloria Jr., Jace Weaver, Robert Warrior, and William Baldridge come down on the right side, Smith ends up on the left, cautioning us that no disciplinary home we may claim as the foundation for our "liberationist" research is immune to the colonizing grip of modern Western epistemology. Furthermore, Smith argues for the ethical merit of liberation theology in Native studies because she is able to do something most theologically trained scholars scarcely consider or are unwilling to do. Smith divests the term "theology" of its assumed Christian identity and the disciplinary baggage associated with theological studies in the Western academy. "The anthropological focus of comparative religious studies," writes Smith, "lacks an explicit concern about ethics that is integral to the discipline of theology, particularly liberation theology. It is not enough to understand or describe Native religious experience; it is also necessary to advocate for the survival of Native spiritual practices and an end to colonialism. Liberation theology brings to Native studies an explicit concern for the victims of colonialism." That Smith locates the "advoca[cy] for the survival of Native spiritual practices" within the conceptual purview of liberation theology is indication enough of her strategic position within the master's house. Having taken up occupancy [End Page 103] in the master's house—a house that was erected only after Native houses were demolished and displaced—Smith looks around, familiarizes herself with the floor plan, finds it unsuitable, and proceeds to construct a new home from the debris of conquest. I think what we are really debating here is the interior design of houses, houses whose architectural styles convey the shades of meaning human experience and exchange foist on any structure of human life. On the question of "theology" I agree with Smith. Her discussion of the different tasks intrinsic to anthropology/comparative religious studies and theology reminds me of a critical time during my doctoral studies when I wrestled with the idea of exchanging my focus in theological studies with a focus in cultural anthropology. This crossroads emerged for me after coming to the realization that I had no interest in adding my name to an already extensive list of Christian apologists. I decided to remain within the field of theology primarily because I wanted to "advocate for the survival of [African] spiritual practices and an end to [Christian theological] colonialism" in the academy and society. Liberation theology demands such advocacy, and there is much to ponder concerning this topic in the context of the African diaspora. My resolve to do theology against the norm was only strengthened after I visited the late Leonard Barrett, pioneer scholar of African Jamaican religions, at his home in Germantown, Pennsylvania, prior to my dissertation research trip to Jamaica in 1996. As we discussed the contribution I hoped to make in this research area, Dr. Barrett turned to me and said: "Now, don't let them push you out of theology into sociology. That's what they did to me. They said that I was not doing theology because I did not want to study Christianity; they forced me into sociology." "They" were the academic gatekeepers with parochial understandings of theology and ready-made classifications for religions devoid of "special revelation." For now, I am still willing to claim a meaning for theology that is not beholden to apologetic Christian discourse. Speaking theologically allows me to engage Christian traditions of belief and practice as well as indigenous African spiritualities, and Islamic and Hebraic religious thoughts. It is meaningful for me to interrogate the fluid and dialogical spaces among African diasporic religious traditions as well as the distinct features of those traditions—the Spiritual/Shouter Baptists, African American Christian denominations, Yoruba/Orisha traditions, Hebrew Israelites, Rastafari, Kumina, Nation of Islam, and a host of other vibrant religious expressions. Christian theological training remains indispensable in this kind of work because the cultural and ideological...

From text: I started my theological training at the Faculty of Religion and Theology at the University of the Western Cape in 1997. After completing my BTh, I moved to the University of Stellenbosch to further my theological studies. The move to Stellenbosch happened as a result of a move of the URCSA to a different centre for the training of her candidates for the ministry. I completed an MDiv – cum Laude – as well as a Licentiate in Theology. I spent a brief period at the Vrije Universiteit van Amsterdam where I completed a Masters in Theology. I returned to the university where I completed my Doctorate in Theology. I have taught briefly at the Murray Theological College in Morgenster, Zimbabwe. My move from Zimbabwe was necessitated by a call to the New Brunswick Theological Seminary in New Jersey, where I occupied the position of Associate Professor of Community and Ethics as well as the Global Scholar on Ethics at the mentioned institution. Currently, I am at the Department of Philosophy, Practical and Systematic Theology at UNISA.

Leonardo Boff has served the people of God for decades, first as a Franciscan priest and now as a lay theologian. His writings lay out a vision of the church born in the Brazilian rain forests, nurtured by extensive study and training in theology, and strengthened by ecclesiastical ordeal. This essay seeks to honor Boff's significant contributions to post—Vatican II theology by exploring his ecclesiology, as well as its implications for the sacramental life of the faithful and the role of the hierarchy.

This comprehensive study covers the history and main problems of Old Testament theology from its beginnings to the present day, in a clear account with full bibliographies. Part One deals with earliest developments, including the question of when Old Testament theology as a discipline may be said to begin. It extends from the Reformation to de La Peyrere and Spinoza. Part Two extends the account through the eighteenth century. Part Three first surveys the major movements of nineteenth-century theological thought and the study of Old Testament theology and religion during this time, charting the decline of Old Testament theology as a discipline and the rise of the 'History of Israelite Religion', Part Four describes the 'rebirth' of Old Testament theology after the First World War and surveys the Old Testament theologies of that period. The last part surveys more recent Old Testament theologies and considers continuing and contemporary issues in Old Testament theology, ranging from narrative theology to the question whether the Old Testament may be said to have a centre. John H. Hayes is Associate Professor of Old Testament at Candler School of Theology, Emory University, in Atlanta, Georgia.

In Defence of Literary Adaptation as Cultural Production

Teasing Out Clues, Not Kooks

The Seventh-day Adventist (SDA) Church in her multifaceted mission to serve humanity is challenged to prioritize the family, which is the spousal church. However, the reality of abusive marriage relationships is not taken seriously as a matter of church concern to the extent that it is not even recognized by the church members themselves. This paper aimed at examining the training needs of the church in areas of biblical and theological studies for both members and church leaders in response to spousal violence in Chemamul District, Kericho County, Central Rift Conference, Kenya. This was informed by the prevalence of spousal violence among believers in the church in the study area. The study used a descriptive research design with a mixed methodologies approach (qualitative and quantitative) to describe and assess the function of the church in reducing domestic violence in the SDA church. The target population included baptized members, couples or families, family life leader and district pastor from ten SDA churches in the district. They were 20 family life leaders, 221 families or couples, one district pastor and 1119 baptized members of the church. Victims of spousal violence, family life leaders and baptized church members were the sampling unit. The district has only one pastor. A sample of 112 baptized church members, 64 families or couples, 20 family life leaders and 1 pastor were used for the study. The study depended on questionnaires and interview schedules to gather primary data from respondents drawn from ten SDA churches in the district. Data was collected from a cross-section of baptised members of the church, victims of spousal violence, family life leaders and district pastors.

Many of the details of the issues of Islamic theology were not present in the prophetic era, so when they appeared in the later ages, the school of hadiths stood against them. They saw that studying these issues would harm the Muslim's Islamic belief. In addition to this, these issues are considered heresy that was not reported from the Prophet. The School of the Salaf has many books in warning against heresies and Ahl Kalam. These books were characterized by textuality; Meaning it is full of verses from the Qur'an and hadiths from the Sunnah. There is another group that saw theology as a necessary science in Islam, which every Muslim must learn. Because the Qur’an condemns imitation and the belief of the imitator is a belief that is not based on scientific foundations, but is inherited from parents and grandparents. As for theology, it helps the believer to strengthen his faith by building this faith on clear and strong foundations, and thus the Muslim's faith becomes strong thanks to this knowledge. In addition, the verses of the Qur’an have commanded the Muslim to exercise his intellect, think and consider the universe. As for the fact that theological issues were not mentioned in the Prophet’s era, that is because they were not in the era of the prophet, and if they were in the era of the prophet, he would have talked about them. The same logic applies to detailed jurisprudence issues, as many jurisprudence issues did not appear in the Prophet’s era. But when the need arose to deal with such issues in detail, scholars studied them and wrote many books on them. There are some scholars, such as Al-Ghazali and Ibn Arabi, who have said that the ruling on theology differs according to the person. For example, a simple, ordinary man should not study issues of theology; Because it would be harmful to him in his faith. While Al-Ghazali considered that the study of theology is obligatory for the specialist and the seeker of knowledge in Islam. Ibn Taymiyyah is considered one of the most knowledgeable scholars of hadith who saw the prohibition of studying theology. But despite this, Ibn Taymiyyah studied theology and philosophical sciences in-depth and produced different opinions from the school of hadith. After Ibn Taymiyya came scholars who were nothing more than imitators and summaries of his books. Muhammad ibn Abd al-Wahhab was at the head of these scholars, so he was interested in summarizing Ibn Taymiyyah's books and publishing them among the people.

Previous articleNext article No AccessBook ReviewsHistory and Contemporary Issues: Studies in Moral Theology. Charles E. Curran Anthony BattagliaAnthony Battaglia Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of Religion Volume 79, Number 3Jul., 1999 Article DOIhttps://doi.org/10.1086/490480 Views: 2Total views on this site Copyright 1999 The University of ChicagoPDF download Crossref reports no articles citing this article.

History and Contemporary Issues: Studies in Moral Theology. By Charles Curran. New York: Continuum, 1996. 275 pages. $29.95.

Journal Article REVIEWS Get access History and Contemporary Issues. Studies in Moral Theology. By CHARLES E. CURRAN. Pp. 275. New York: Continuum, 1996. ISBN 0 8264 0944 x. N.p. PETER R. BAELZ PETER R. BAELZ Search for other works by this author on: Oxford Academic Google Scholar The Journal of Theological Studies, Volume 49, Issue 2, October 1998, Pages 929–932, https://doi.org/10.1093/jts/49.2.929 Published: 01 October 1998

A leading Catholic moralist confronts the ethical challenges of the present in a comprehensive overview of the history of moral theology and a dynamic examination of current issues.

This is a compilation of essays on various historical and theological issues which discuss aspects of the estrangement between the two halves of the Christian world and present an evaluation of several attempts at healing the schism. It incluudes studies of various historical and theological issues which have arisen between East and West, and discusses the problems related to the Fall of Byzantium and the rise of Russia as a major centre of Orthodox mission and thought.

Reviews 349 God’s Fools: Four Plays. By Thomas Rogers. (Midvale, Utah: Signature Books, 1983. 233 pages.) God’s Fools, a volume of plays by Thomas Rogers, quotes as epigraphs the Bible, Dostoevsky, and the Mormon Doctrine and Covenants — an early indication of the plays’ range and world view. For less discerning readers, the writer’s Preface provides an apologia, a sermonette, and literary criticism which, fortunately, the plays themselves supersede. Huebener recounts the historical events which led to the arrest and death of a young Mormon in Nazi Germany. Like the rest of the volume, this play pits individual conscience against a church which, in turn, is trying to survive a dangerous political situation. Rogers neither romanticizes nor oversimplifies plot dynamics: the Mormon Church “renders unto Hitler” and excommuni­ cates its courageous, idealistic Huebeners. In spite of some stereotyped vil­ lains and a rather superficial trial scene, the play smoothly traverses a com­ pelling plot and crucial issues. The other historical play, Fire in the Bones, dramatizes the infamous Mountain Meadows Massacre through John D. Lee and his complex rela­ tionship to Brigham Young. Like Huebener, Lee acts from conscience to save his soul but to damn his memory, at least temporarily in Mormon history. In spite of the enormity of this material, which calls for genuine dramatic genius, Rogers builds very credible motivation for the massacre, effective scenes of avoiding responsibility, and real pathos for the scapegoat Lee. The playwright wisely employs a circular structure, allowing the play to depart from and return to the firing squad in an ironic affirmation of rebirth, both for Lee and his church. Reunion is a self-proclaimed “classic debate” among real Mormons over relevant, contemporary issues. A typical family gathers for one son’s mis­ sionary farewell, only to discover that their father has cancer and that they have failed as children, lovers, or fathers themselves. Applying amateur psychology and unblushing dei ex machina, the play discusses righteousness judged by worldly success and the relationship between the Mormon Church and the business world. Its candor is both unexpected and refreshing. Journey to Golgotha is at once the least dogmatic and the most religious of the plays, detailing the position of writers and religious dissidents in Russia. By following the dictates of true patriotism, a young man in the Komsomol rejects a paternal figure, thereby finding his real father and Christ. The play enriches a basic spy story with religious ardor, translated Russian poetry, and some of the writer’s strongest characters. “Christ’s fools,” or jurodivy, populate the entire volume — those who journey to Golgotha with courage and their “father’s” ghosts, those for whom religious commitment often costs family, friends, and life itself. Although in subtle ways Rogers affirms the Mormon ethos, he does ask important ques­ tions — never quite point-blank, but never quite along “party lines,” either. Perhaps he identifies with the “church intellectuals” he describes in Reunion. Under the aegis of his religious stance, the writer does weave swift and engag­ 350 Western American Literature ing story lines through a wide variety of subjects;but his characters sometimes lack definition and individuality. Rogers accuses himself of “Maryolatry,” but, except for Golgotha, not only female audiences would find his women stereotyped when not downright ignored. And too often, the writer indulges in jargon lost on a non-Mormon audience, like “being someone’s mouth” or “making points with a Seventy.” Nonetheless, any audience — intellectual or professional, male or female, Mormon or not — will find in these plays ideas worth investigating: the place of the individual in any church, the church in the state, and the state under God. ADEN ROSS, Salt Lake City, Utah A River Runs Through It. By Norman Maclean. (Chicago: University of Chicago Press, 1983. 124 pages, $25.00.) Wheels off, the boxcar sits on the gravel outside town. From its faded side, a mountain goat, trademark of the Great Northern Railroad, stares out, a disinterested observer of the rude bar’s clientele. Neal, a self-deluded DavisCup aspirant mollycoddled by his mother, is buying the drinks. Beside him sits Old Rawhide, whilom beauty queen of Wolf Creek (pop. 111). Day after day, she lies...