Christian Tradition Research Articles

“You Can if You Must, but We’d Prefer It if You Didn’t”: Can We Develop a More Pastoral Theology of Abortion?

Some Anglican Churches have adopted permissive acceptance of abortion while expressing the hope it will be rare. This presumes competition between the welfare of the woman and that of her unborn child. In this article, I will critique statements from the Church of England and The Episcopal Church, United States through a feminist-pastoral perspective. I will look principally at early abortions which are often a response to unintended pregnancy. I will discuss abortion alongside miscarriage challenging pro-natal assumptions inherent in the Christian tradition. I will also discuss the costs of pregnancy. In doing so, I will draw on the pragmatic and pastoral strengths of Anglican theology to argue for a position that respects and supports women’s moral decision to not bring a new life into being, recognizing this can be a considered response for the welfare of a potential child as well as for the woman.

German teachers' pilgrimage to an Israeli Holocaust Memorial: Emotions, encounters, and contested visions

AbstractDrawing on anthropological conceptions of pilgrimage, our ethnography of professional development at an Israeli Holocaust Memorial follows German teachers on journeys to Israel. Seeking transformative and transferable experiences to combat anti‐Semitism in schools, teachers experienced the voyage as a secular pilgrimage rooted in Christian traditions of guilt, confession, and absolution. As teachers' emotional encounters in Israel simultaneously forged communitas and challenged official historical–pedagogical visions, their practices abroad elucidate prevalent Holocaust education discourses in contemporary Germany.

Artificial Intelligence and Theology: Can Different Doctrines Have Different Outcomes?

This article focuses on how different theological perspectives may influence AI acceptance in diverse faith communities. It highlights differences between Western and Eastern Christian traditions, suggesting that the historical emphasis on intellect in Western Christianity might make it more open to AI, though challenges in church integration are acknowledged. Global examples of AI assimilation in religious practices, from a robotic Buddhist preacher to a blessing-delivering robot in a German church, are discussed. The article argues that theological doctrines shape AI perspectives, influencing ethics and raising profound questions about human identity. The ongoing debate questions whether AI threatens theology or fosters enriching dialogue. The article suggests, through historical parallels and the dynamic interplay of theological doctrines and technology, that the relationship between AI and theology could evolve into constructive engagement rather than inherent conflict.

“An Exchange of Gifts”: Benedict XVI’s Eucharistic Ecclesiology as an Approach to Ecumenism

Christian unity, or the “ecumenical movement,” is one of Joseph Ratzinger’s (turn Benedict XVI) most apparent apostolates during his Pontificate. His thought on the matter is a development of the theologies developed in the Second Vatican Council’s Lumen Gentium and John Paul II’s Ut Unum Sint, borrowing the words “exchange of gifts,” which affirms elements of sanctification present in churches “separated” from Rome. This work will expand on how Benedict XVI’s teachings about the Eucharist as the Sacrament of Unity gained merit in the Church’s ecumenical movement. This theology can be described as a “Eucharistic Ecclesiology,” and it has earlier codification made formal through the thought of Henri de Lubac. It will be done firstly through an exposition of de Lubac’s commentary in Mystici Corporis, which confirms the origins of Eucharistic Ecclesiology through Patristic and Pauline theology. Next is a look at Pope Benedict XVI’s interjection of this theology into his ecumenical thought with a particular emphasis on the essentialities of the ontological reality of the Church, the shared Christian traditions, and “spiritual ecumenism.” In the final discussions, we shall include a quick run through his Pontificate’s ecumenical initiatives where the teachings about Eucharistic Ecclesiology are dispersed in various circumstances.

Концепция души христианских учителей Ранней Церкви

The article is devoted to the teachings about the soul, which were developed in the early Christian tradition before the 4th century. There is no shortage of research on this topic, how-ever, in this article, firstly, no attempt is made to develop a uni-versal patristic teaching, but, on the contrary, an overview of the entire variety of ideas that were formed in the Early Church is give; secondly, the observation is made that the opinion ac-cepted among scientists about the unconditional adherence of Christian authors to one or the other philosophical schools are not supported by the sources. Christian writers argue with their contemporary philosophy, and at the same time rely more on the authority of St. Scriptures and the church tradition, creative-ly reworking the philosophical heritage. Christians use only the general idea of the soul, which was developed by the Greek philosophical schools. Idealistic teaching was spread among the Hellenized Jews of the Diaspora. Christian church teachers used both the «Platonic» immaterial concept of the soul, as well as the «Aristotelian» materialistic one. The author of the article concludes that the choice in favor of one or another model de-pended more on regional specifics. In those provinces of the West and East where the degree of Hellenization was higher, there is a greater attraction to Platonic idealism. On the contra-ry, in Roman North Africa, where Hellenistic culture did not spread, and as the local population as a whole tended to reli-gious literalism and materialism, typical for Punic culture, the materialistic doctrine of the soul also spread. Since it is in Ro-man Africa that Latin Christianity was born, it is in it that Christian materialism would develop. It is precisely caused by cultural specifics of the Mediterranean regions, and not by the difference in Greek and Latin languages, that is usually esti-mated as a core factor of the split between teachings of the soul in the Eastern and Western Christian thought.

Maternal Practice and the Chuetas of Mallorca: The Inquisitorial Trials of Pedro Onofre Cortés

In the inquisitorial archive of Pedro Onofre Cortés, alias Moixina, we see fellow practitioner protesting his son’s marriage to Clara Sureda because she was an Old Christian. The poor match was blamed on the breast milk that was ingested as an infant, “andaba con cristianos porque había mamado leche de una mujer cristiana” (he went with Christians because of the milk drunk milk from a Christian woman) (Picazo y Muntaner). In early modern Spain, breastmilk was seen as responsible for transmitting virtues and vices, religious expressions of faith and moral traits. Following Galenic medical understanding equating milk with blood, it was women who were responsible for the transmission of purity, impurity (Alexandre-Bidon 175), for contamination and difference (Martínez 47). This brief citation reflects the hybrid environment and the dual practices that deeply informed the lives of the converso Jews. Moreover, the understanding of the hereditary nature of these traits, and the traditions of Judaism and Christianity, so often mixed in unique combinations are clearly demonstrated in the Inquisition trials of Cortés and his Chueta brethren. As regulation over the mother and the female body became increasingly important in controlling Iberian subjects and its empire, conversos complicate the feminization of impurity. This article explores how the conversos known as the Chuetas of Mallorca understood their religiosity and difference as seen through the lens of hybridity, breast milk and maternal care.

Gendered and Embodied Un/learning among Women Disengaging from Faith in the UK and Finland

Women often embody the central values and practices of their religious tradition. When they leave their community, women find a part of the “religious tapestry” remaining with them long after their disengagement. In this article, we draw from research in the UK and Finland to explore women’s efforts to unlearn parts of their former religious belonging. We draw on in total thirty-five interviews with women who disengaged from the Mormon Church, Jehovah’s Witnesses and Conservative Laestadianism. We conceptualize un/learning as a multi-layered process consisting of both un-learning and re-learning. We explore women’s narratives about negotiating bodily limits, conduct and belonging, and understand these as suggesting experiences of a threefold un/learning: gendered, spatial-social and epistemic. We argue that examining gendered and embodied un/learning helps to understand women’s disengagement processes from minority Christian traditions in Western and Northern European secularized contexts such as the UK and Finland.

Caring for Health, Bodies, and Development

Over the last fifty years a plethora of new spiritual practices has emerged in the Church of Sweden. Many fall within a category of holistic practices, aimed at engaging body, soul, and spirit. Among these, two categories are dominant: meditations and movement-based bodily practices. Some of these practices are contested by other Christians on a theological basis. The article asks: Who are the new ritual specialists teaching these practices? Why do they teach these practices? Why in the church? By using a bottom-up perspective and studying practices which lie outside the traditional Christian religious rites, which has been the focus in research on the Church of Sweden, we find that the holistic practices are framed in a culture of care, focusing on bodily and spiritual wellbeing. We suggest that the predominance of women in body-movement practices should be understood as a generational feature rather than as an expression of the feminization of the church. Many of the leaders are women who were part of new spiritual movements as well as body-mind practices and various forms of dance in gyms and yoga studios in the 1990s and early 2000s, finding an openness to bringing their knowledge into the church.

The Universal As (Non‐)Particular: Agamben, Metz, And The Theology Of Victimhood

AbstractThis study offers a new perspective on the work of Italian theorist Giorgio Agamben, arguing that his recent engagements with the Christian tradition can be productively interpreted as a kind of political theology. As a way of making this claim, I place Agamben in dialogue with German Catholic theologian Johann Baptist Metz, as perhaps the clearest analogue in recent political theology, examining their shared genealogical roots in Marxist philosophy and the Frankfurt School, as well their mutual interests in early‐Christian and medieval apocalyptic. Furthermore, I argue that their respective projects can mutually inform one another, and together be regarded as a corrective to certain aspects of contemporary Augustinian theory. Focusing on the question of the victim, I contend that Agamben's and Metz’s approach to “universality” can serve to illuminate and to challenge some of the more “particularistic” and exclusionary elements of the Augustinian form.

Ontological ekphrasis Elena Shvarts’ poem “Memory of the Fresco of Fra Beato Angelico ‘Baptism’ at the Sight of the Head of John the Baptist in Rome”

Scientific interest in the problem of ekphrasis and the peculiarities of ekphrastic description has increased over the past decades. The article analyzes the ekphrastic poetics of E. Shvarts’ poem “Memory of Fra Beato Angelico’s fresco ‘Baptism’ at the sight of the head of John the Baptist in Rome”. The aim of this article is to identify the intermedial correlation of the verbal level with the visual level, revealing the ontological ekphrasis in this poem. The author of the article examined how the three levels of the image in the poem correlate in their ratio: artistic text, frescoes’ visual images, and symbolism (cultural codes). Ontological ekphrasis helps the poet find new ways to reveal traditional Christian themes. Visual images of the early Renaissance fresco acquire an ontological status in the text (dove, “rose,” gray color, water, fog, coal [fire], flower, river, blood, wine, relics [the head of John the Baptist], Lapis Niger, dawn). Through symbols and cultural codes, these images reveal the metaphysics of Baptism from a historical, cultural, and modern perspective, leaving the reader with options for interpretation. In the spirit of the early Renaissance artist himself, Shvarts ontologically recodes the medieval symbolism of Baptism, immersing it into thereality, perceiving Christian history as a struggle of life and death, culminating in the eschatological hope of the Second Coming of Christ. Fra Angelico turned out to be in tune with Shvarts precisely as an artist of the early Renaissance, in the painter’s movement of medieval mysticism to Renaissance ontologism and humanism.

The Christian Elephant in the Meccan Room: Dye, Tesei, and Shoemaker on the Date of the Qurʾān

Abstract A great number of qurʾānic passages exhibit demonstrable intersections with Christian traditions, and sometimes the Qurʾān even addresses Christians directly. Guillaume Dye, Tommaso Tesei, and Stephen Shoemaker have recently argued that this is difficult to reconcile with our current lack of evidence for organized Christian communities in the pre-Islamic Ḥijāz. Accordingly, all three scholars maintain that much of the Qurʾān ought to be decoupled from the preaching of Muḥammad (whose historical existence they do not deny). While recognizing the pertinence of the explanatory challenge identified by Dye, Tesei, and Shoemaker, this article suggests that the problem may be somewhat less acute than it is made out to be. The article then proceeds to a critical examination of the alternative scenario for the genesis of the Qurʾān that is offered, in different variations, by Dye, Tesei, and Shoemaker. This scenario is found to give rise to a number of explanatory difficulties of its own that have not so far been satisfactorily addressed. By way of an appendix, the article includes an extended critique of Shoemaker and Dye’s claim that the Jesus-and-Mary pericope in Sūrah 19 most likely reflects a post-conquest Palestinian milieu.

Applying the Imago Dei Using Agency Theory: An Intuitive Active Learning Exercise for the Management Classroom

A management instructor and a religion instructor collaborated to create an instructional exercise for the application of agency theory using the theological concept of the Imago Dei. The result is a simple method for management instructors to help business students understand the roles of a manager from a biblical worldview. The attributes of God and the imago Dei are common elements of most Christian traditions but are often difficult concepts to introduce to undergraduate students as they apply to management theory. This exercise offers an intuitive approach for management instructors using agency theory.

Church, Clergy and Religion in the Contemporary Polish Film Discourse in the Years 1968–1990

The paper attempts to discuss the image of clergy members and the Christian religion in the contemporary cinematography of the last two decades of People’s Poland. It discusses the representation of priests, monks, nuns, religious ceremonies and Christian traditions in Polish feature films. The theme of God and supernatural phenomena are discussed separately, as the mysticism exemplified by Krzysztof Zanussi’s films.

Truth and tradition: Bishop Mouneer Hanna Anis and the ongoing construction of Egyptian Anglican Orthodoxy

ABSTRACT This article explores Bishop Mouneer Hanna Anis’ role in the Global South Fellowship of Anglican Churches (GSFA). Noting how Anis draws legitimacy from his position as the first Anglican Archbishop of the newly created Province of Alexandria, it examines his highlighting of the importance of North Africa, especially Egypt, in addressing contemporary challenges within the Global South. The article reflects on the innovative nature of Anis’ strategies in constructing a new narrative of Egyptian Anglican Orthodoxy. It describes Anis’ use of Thomas Oden’s historical analysis of the importance of early African contexts on the shaping of mature Christian tradition. And it notes the emphasis Anis places on Athanasius of Alexandria in constructing his narrative. By introducing several of Anis’ recent publications, the article also draws attention to key discussions (and disagreements) on the nature of the relationship between scripture and tradition within contemporary Global South settings.

God – Justice – Climate change

The climate catastrophe challenges theology to think about the relationship between our faith in God, the endangered creation, and justice. Although the challenge affects all living beings on the planet – and not only humans – the human responsibility for dealing with the issue cannot be separated from how we practice faith in God. God is the God of all, and the precarious and vulnerable situation of humans who suffer from the consequences of climate change represents a call to prophetic action and to affirm a shared community among all living beings. The resources of the Christian tradition can be employed to support this task.

Critical Independence versus Christian Catholicity in Hugo Grotius’s Annotations on Matthew 23:2–3

Abstract This article examines the Annotationes in Novum Testamentum of Hugo Grotius (1583–1645) at Matt 23:2–3, both to understand more about Grotius’s exegetical method and to generate additional data for the effects and uses of those verses. The following are general findings from the examination. First, Grotius shows a degree of independence to make text-critical decisions that affect translation. Second, Grotius’s interpretation of Jesus’s command to the scribes and Pharisees “who sit on the chair of Moses” depends upon an understanding of jurisprudence, eschews speculation about divine institution of the teaching office, and cuts off redeployment of Jesus’s command in contemporary polemics among Christians. Third, Grotius puts Jesus’s statements in conversation with the received wisdom from “pagan” antiquity. Fourth, Grotius demonstrates an awareness of options in the history of interpretation and desires, maybe naïvely and with some self-contradiction, to show himself in harmony with ancient Christian traditions.

“Hegel's Transcendent Absolute”

AbstractIn this essay, I argue that Hegel's Absolute must be understood to be transcendent in the sense of being both immanent within the world and exceeding it. This account of transcendence invariably turns on Hegel's inheritance of the Christian tradition and, in particular, the metaphysics espoused through Christian Platonism. To support my argument I will examine the methodological immanentism of Hegel's phenomenology to show that such immanentism, while demanded by any phenomenology, is not necessarily imported into his metaphysics. I will then examine Hegel's Logic to show that the dialectic which his thought relies upon compels the finite subject to recognise that all finite things, including themselves, are grounded within the Absolute Idea. I will then examine whether we must understand the Absolute Idea as immanent or whether there is room to conceive of it as transcendent. I conclude the essay by showing that the sense of transcendence as found within Nicene Christianity provides an understanding of transcendence that is not only compatible with Hegel's thought but actually allows us to make better sense of his system than the immanentist interpretation of it.

A Christological Reflection on Akan Hamartiology and Reconciliation

Sin is a universal phenomenon observed across all societies, no matter their level of development. Each society prescribes moral conduct that prohibits sin and serves to regulate human behavior. Unfortunately, there is a growing tendency to trivialize sin in contemporary Akan (Ghanaian) society, leading to a proliferation of social vices. The erosion of moral values has resulted in a distortion of right and wrong which further exacerbates societal decay. This situation has generated a fresh scholarly interest in the doctrine of sin and how sinful humanity can be reconciled with the divine. For the Akan society of Ghana, such a discourse needs to explore the relationship between sin in African Traditional Religion (ATR) and Christianity because ATR still significantly influences many Akan/African Christians despite the unprecedented numerical growth of Christianity in Africa in recent decades. Through descriptive and comparative research methods, this study sought to understand the concept of sin—its origins, nature, consequences, and remedies—in both Christianity and Akan Traditional Religion. The paper is divided into three parts. The first part introduces the concept of sin in both Akan and biblical traditions. Following this, the subject of reconciliation in both traditions is explored. Lastly, the paper critiques aspects of the Akan doctrine of sin and provides a Christological direction for addressing the inadequacies of the Akan belief about sin and reconciliation. The paper contributes to African Christian hamartiology and Christology.

Amsalu Tefera and Loren T. Stuckenbruck (eds), Representations of Angelic Beings in Early Jewish and in Christian Traditions

Amsalu Tefera and Loren T. Stuckenbruck (eds), <i>Representations of Angelic Beings in Early Jewish and in Christian Traditions</i>

For a Via Pulchritudinis Musicalis. Some Notes for a Musical Spirituality

To aim for the unspeakable divine, nothing beats the via pulchritudinis musicalis, the path of beauty advocated by Christian tradition, from Augustine to Luther and the recent popes, which contains parables to make the “unheard of” of the Spirit heard and to reconcile the disagreements between humans. The article deploys twelve metaphors of musical spirituality, as so many different sounds available to seekers of meaning, singers and musicians of the infinite, playing on the numbers: the sound of silence; the three-tone Trinitarian chord; the seven notes of the divine scale; humanity and the believing community as a four-part choir; the five lines of the staff of existence; the righteousness (justice) of the six strings of the guitar; the transcendence of the Christ melody; the stereophony between heaven and earth; the novelty of the final biblical Maranatha; the two hands and ten fingers of the pianist; song and music for the spiritual journey and liturgy; the 144,000 voices of the hymns of Revelation. For nothing reaches the heart of God beyond words like perfect harmony when the final chord is sounded.