Life Of Faith Research Articles

Introduction

Introduction Steven Chase What is a “spiritual classic”? How are spiritual classics embedded in contemporary spirituality? Each article in this issue of Spiritus offers commentary on diverse paths of wisdom that continue to shape our Christian traditions and contemporary spiritual life. Claire Wolfteich opens with a beautifully crafted essay from her presidential address given to the Society for the Study of Christian Spirituality during the annual meeting of the American Academy of Religion in November 2016. The essay focuses on the place of motherhood in Christian spirituality and raises several challenging questions: “How do we, as scholars of Christian spirituality, retrieve, adapt, name, and/or construct a fund of spiritual vocabulary, imagery, and practice rich enough, resonant enough, moving enough, to speak to and to give voice to contemporary people? . . . How might we articulate more fully the complexity of mothering as a dimension of Christian spirituality, as a spiritual practice? How might we identify and critically engage maternal spiritual wisdom (or lack thereof) from the Christian tradition?’” Using autobiographies or women’s life writings as case studies, Wolfteich makes a strong argument that, “the critical retrieval and reconstruction of mothering practices, experiences, struggles, and spiritual knowing remain a significant task for Christian theology, spirituality studies, and the church.” Summarizing the complexity of vocation and Christian spirituality in practice, particularly at the intersection of gender, race, mothering, and public life in different social-historical-cultural contexts, Wolfteich concludes that “retrieving and critically engaging the narratives of mothers is an important task for theology and spirituality studies.” Finally, in her closing notes on the nature of maternal narratives, Wolfteich points out how spiritual classics are the deep roots of ongoing contemporary spiritual practices: “maternal narratives make visible the highly contextualized and culturally-specific spiritual challenges and insights embedded in the practice of mothering.” Without doing so explicitly, Matt Ashley also explores the borders of the meaning of “spiritual classic” in the context of the relation between spiritual life lived and the spiritual life thought. In his essay on Pope Francis as an interpreter of Ignatius of Loyola, Ashley opens with words from the pope that [End Page VII] resonate with the dichotomy between the pastorally minded and the more academically oriented: What gets generated in this way is a false opposition between the so-called “pastorally minded” and the “academics,” between those on the side of the people and those on the side of doctrine. What gets generated is a false opposition between theology and thinking pastorally, between believing reflection and believing life. And then life has no room for reflection and reflection finds no room in life. As Ashley points out, Pope Francis states that one of the main contributions of Vatican II was the overcoming of this opposition: “This meeting of doctrine and the pastoral mindset is not optional, it is constitutive of a theology that aims to be ecclesial.” Ashley does not diminish the importance of continued discourse between spiritual theology and spiritual practice. In fact, he turns to Ignatius of Loyola as an integrator of the doctrinal element of faith and the pastoral element of a life of faith. He makes the case that Ignatius’s Exercises provide a hermeneutical lens for deepening our understanding of Pope Francis’s theological assertions. Ashley applies the pope’s perspective on mercy and justice as the primary hermeneutical lens for dissolving the false dichotomy in which “life has no room for reflection and reflection finds no room in life.” Utilizing both personal experience and cognitive reflection, Ashley writes that, “creativity, depth, and Christian force of Francis’s ‘theology of mercy’ comes from an embrace of the mystery of God’s merciful response to our world’s situation that is configured by his own experience and appropriation of the spirituality of Ignatius of Loyola.” David Greene’s article also pushes the perimeters of a “spiritual classic” giving us an entry-point into creative spirituality in the form of Anton Bruckner’s Eighth Symphony. Greene compares Bruckner’s work with Beethoven and Mahler’s final masterpieces. Many connoisseurs of Bruckner’s work use the language of “sublime,” “transcendent,” and “mysterious continuity” to describe his masterful music. Greene agrees. Reminding us of the medieval...

Christian Faith—A New Translation and Critical Edition by Friedrich Schleiermacher

Reviewed by: Christian Faith—A New Translation and Critical Edition by Friedrich Schleiermacher R. David Nelson Christian Faith—A New Translation and Critical Edition. 2 Vols. By Friedrich Schleiermacher. Translated by Terrence N. Tice, Catherine L. Kelsey, and Edwina Lawler. Louisville: Westminster John Knox Press, 2016. xxxiii + 1140 pp. This publication of an up-to-date, critical English translation of Schleiermacher's Glaubenslehre is a major event in contemporary scholarship in the fields of theology, church history, and religious studies. Prior to the appearance of this two-volume set, the only complete translation available in English was the edition prepared in the late 1920s by a team of British scholars and edited by Hugh Ross Mackintosh and James Stuart Stewart. The Tice-Kelsey-Lawler edition is a significant improvement over its predecessor, rendering Schleiermacher's opus into a clear and elegant English text that is faithful to the German original. Explanatory footnotes illuminate the reasons behind certain translation decisions and provide commentary on the backgrounds and meanings of Schleiermacher's proposals and concepts in Romanticism and German Idealism. The editors supply numerous cross-references to other contemporaneous and antecedent sources. Of particular note are the echoes in Christian Faith of ideas Schleiermacher developed in Brief Outline for the Study of Theology (1830) and On Religion (31831). Readers will encounter here the new standard text of Christian Faith in English, packaged in a critical study edition that reflects leading scholarship in Schleiermacher's theology and in nineteenth-century Protestant thought. This release should inspire fresh scrutiny of Schleiermacher's contribution to modern Protestantism. As Christine Helmer points out ("Schleiermacher for Lutherans," Lutheran Quarterly 29 [2015], 162–183), Lutherans are inclined to object to Schleiermacher's contention that religious experience originates in a pre-linguistic awareness of creaturely finitude that manifests itself in the form of, in the words of a locution he made famous, a "feeling of absolute dependence" upon the infinite God. This awareness-cum-feeling occurs before and independently of language. What goes missing in Schleiermacher's theology—and this is the root of the Lutheran concern—is the precedence and antecedence for faith of the external word of justifying grace through which God communicates his victorious righteousness and awakens sinners for the life of faith. Rather [End Page 458] than starting from the priority of the external word, Schleiermacher focuses on "seeing the (religious) experience as it is experienced, not on its subsequent articulation or even expression. It is an experience that precedes the rational act of expression . . . Language is inevitable . . . Yet the experience of love's unity precedes description and explanation" (Helmer, 170). It is fascinating to observe how Schleiermacher develops these themes in Christian Faith. After an extensive introduction addressing a nest of prolegomenal concerns (notably, theology's borrowing of concepts from ethics, philosophy, and apologetics), he unfurls a complete first-to-second-to-third article dogmatic cycle. "Religious self-consciousness," which he identifies in the introduction as the pious acknowledgment of and dependence upon the infinite God, becomes something of a first principle, extending laterally through the three units on "The Doctrines of Faith" in order to show how this fundamental religious posture unlocks Christian understandings of the attributes of God and the doctrine of creation, the plight of sin and the redemptive agency of God in the person and work of Jesus Christ, and the essence and historical development of the "uneven and fluid" and yet "distinctively circumscribed" community of the church. The experience of God as the infinite other precedes and thus grounds the church's language of faith and its theological reflection. Preaching is ensconced within this discursive nexus. While Schleiermacher does concede that preaching can incite religious feeling, his focus is on various forms of Christian discourse as recitations, repetitions, and celebrations of the redemption enacted in Jesus. To be sure, it is possible to follow Schleiermacher's lead by doing theology from the ground up—commencing from the general experience of religious self-consciousness and proceeding toward the particularities of Christian doctrine and practice—and still articulate an account of divinity in a distinctively Lutheran theological voice. One thinks of the recent programs of Pannenberg (who defines the imago dei...

Migration as a Basic Image for the Life of Faith: The Letter to the Hebrews, Philo and Origen

In our common human experience, as well as in the biblical narratives, people migrate in order to find a better life. This article explores first of all how the theme of migration is used in the Letter to the Hebrews as an image of the journey of faith towards fullness of life. A second section will focus on Philo and Origen as they articulate aspects of spiritual migration at a more philosophical level, and as such laid the foundations for an important theme in Christian spirituality: migration as a divine-human venture in which human persons actively appropriate the gift of divine wisdom into their lives under divine guidance.

Wychowanie do przebaczenia w pedagogii jedności

The 35th World Youth Days held in Kraków (July 2016) showed a great potential of faith and delight in life of thousands of young people from all over the world. Simultaneously, this event has revealed their deep yearning for transcendence which the most visible manifestation is searching for love as a permanent value on which one may build their life in every reality. On the other hand, it is hard not to notice the great extent to which young people, especially of Western culture, are existentially lost due to a lack of role models, and their behaviour show a growing feeling of being misunderstood resulting from feeling alone “in the crowd”, while their choices reveal the chaos they experience in the sphere of values and religion. Several question emerge in the face of such reality: How should education be directed to build the foundations for development of a human being growing up in the present times? “To let go of anger, wrath, violence, and revenge are necessary conditions to living joyfully” – says Pope Francis (Misericordiae Vultus). Therefore, what should be the basis for an educational relation so that its fruits will be an ability of rebuilding one's life in every circumstances? This article presents the concept of preparation for forgiveness executed in the pedagogy of unity of the Focolare Movement. The key factor in this process in the art of loving through which education means supporting the pupils in realising their humanity which is shown in the dynamics of becoming a continuous gift to others – the foundation of the ability of forgiving. The original issues in this concepts are as follows: the idea of preparation for what is difficult as well as mutuality as basic dynamics of an interpersonal relation. Although the basis of the art of loving are rooted in the theological thought of Chiara Lubich and the offered role model refers to the figure of Jesus Christ, this includes universal educational postulates since it shows the fullness of humanity in the figure of Jesus himself. The assumptions concerning loving one's neighbour inspired by the wisdom of Christianity and expressed by Lubich in her innovative formula of the art of loving may also become an educational inspiration in Polish education; especially, in the scope of preparation for forgiveness.

The life of faith as a work of art: a Rabbinic theology of faith

This paper argues that God, despite his Perfection, can have faith in us. The paper includes exegesis of various Midrasihc texts, so as to understand the Rabbinic claim that God manifested faith in creating the world. After the exegesis, the paper goes on to provide philosophical motivation for thinking that the Rabbinic claim is consistent with Perfect Being Theology, and consistent with a proper analysis of the nature of faith. Finally, the paper attempts to tie the virtue that faith can exhibit to the virtues associated with art, as it is understood by R. G. Collingwood. This association is particularly apt, given the Midrashic description of God as an artist. All of this is offered in response to Rabbi Moses Nachmanides who argued (against other important commentaries) that Abraham’s faith, in Genesis 15:6, wasn’t worthy of particular praise.

Belief, trust, and relationality: a Simmelian approach for the study of faith

ABSTRACTReligion has been conceptualised as personal belief in the transcendent. Anthropologists of religion have critiqued such a construct for decades for being based on a Christian Protestant model and one that reflected subsequently modern rationalist Western culture. This construct has increasingly been shown to fail to account for the religiosity of contemporary Christians. Drawing on the sociology of Georg Simmel and based on ethnographic research in a Christian evangelical church, the article proposes a reconceptualisation of religious belief that is experiential and relational. Evangelicals in this case study show that propositional belief plays increasingly a secondary role to belief intended as trust in God and forming a relationship with God and others. Relationships mediate personal religious experience and are shown to be essential to the conversion process, the life of faith, and Christian identity. The study thus bridges the separation between theoretical and empirical works by operationalising Simmel’s sociology.

Ironic Imagination and Luther’s Mystical Bridal Imagery

It is argued that there is clear evidence of a mystical strand in Martin Luther's theology. In particular, Christ mysticism, expressed through bridal imagery, held a central place. The way in which ironic imagination features in Luther's depiction of Christ as the spouse of the spiritual person is also discussed. The aim is not simply to highlight his (undoubted) creativity as a theologian. More importantly, the discussion shows that Luther fully grasped the fact that the life of faith has an ineradicable ironic structure. He was strongly opposed to any suggestion that it is possible to live without the polar tension. Christ the bridegroom abides in the heart of the Christian; through this union he exchanges his righteousness for her/his sin. But, paradoxically, while the new being in Christ is wholly righteous, s/he remains wholly a sinner. For this reason, Luther saw very clearly that the spiritual life of the Christian is lived in tension between freedom and bondage, law and gospel, gemitus and raptus, faith and love. A parallel is drawn between Luther's approach and that of William Lynch in his work on faith and the analogical imagination.

Lederskab og spiritualitet i en missional kirke

Leadership and spirituality in a missional church: Missional perspectives on the responsibility of the leadership to develop the spirituality of the congregation The thesis of this article is that leadership and spirituality in a biblical perspective are intertwined and closely connected. In the life of the leader this has to do with calling, discipleship, a life of faith, and a discovery of one’s spiritual gifts. The same pattern applies to the congregation: The growth and spiritual maturity of the congregation depend on an understanding of leadership where the center is equpping the saints for service, to build up the body of Christ. The thesis is thus that the precondition for developing a missional congregation is to develop the spirituality of the congregation. This calls for a missional leadership which is able both to develop missional congregations and able to bind together missional with a living congregational spirituality.

Vallier, Kevin. Liberal Politics and Public Faith: Beyond Separation.New York: Routledge, 2014. Pp. 286. $145.00 (cloth).

Vallier, Kevin. <i>Liberal Politics and Public Faith: Beyond Separation</i>.New York: Routledge, 2014. Pp. 286. $145.00 (cloth).

"One Like a Son of Man" in the Court of the Foreign King: Daniel 7 as Pointer to Wise Participation in the Divine Life

ABSTRACT It is a commonplace of Danielic interpretation that ch. 7 functions as a literary hinge in the book of Daniel in that it affects the reading both of the court tales and of the visions. This article proposes that Dan 7, and particularly the figure of the one like a son of man, may also be interpreted as programmatic for a theological appreciation of the court tales in Dan 1–6. The central point of ch. 7 is the vision of the one like a son of man in the throne room of the Ancient of Days, a vision that is then interpreted in terms of its significance for "the holy ones," who emerge in the second half of ch. 7. The interplay between the one like a son of man and the holy ones reflects a dynamic of participation on the part of the holy ones in the divine life. I explore this dynamic further by looking at the gospel iteration of the Son of Man, other biblical strands of the theme of participation, resulting understandings of the theological doctrine of the incarnation as both "deification" and "inhominization," and the ethical significance of participation in the divine life. In the wider context of the Daniel tales, a theological understanding of the wise contextualization of their faith on the part of the young men at court may now be guided by the programmatic theme of participation in the divine life that emerges in Dan 7. The outcome is an appreciation of the role of the holy ones as participants with the one like a son of man in the throne room scene, from whence they exercise wisdom in the routine conduct of the life of faith. Their conduct arises out of their participation. And their stories become part of our own ethical participation in the divine life.

"One Like a Son of Man" in the Court of the Foreign King: Daniel 7 as Pointer to Wise Participation in the Divine Life

ABSTRACT It is a commonplace of Danielic interpretation that ch. 7 functions as a literary hinge in the book of Daniel in that it affects the reading both of the court tales and of the visions. This article proposes that Dan 7, and particularly the figure of the one like a son of man, may also be interpreted as programmatic for a theological appreciation of the court tales in Dan 1–6. The central point of ch. 7 is the vision of the one like a son of man in the throne room of the Ancient of Days, a vision that is then interpreted in terms of its significance for "the holy ones," who emerge in the second half of ch. 7. The interplay between the one like a son of man and the holy ones reflects a dynamic of participation on the part of the holy ones in the divine life. I explore this dynamic further by looking at the gospel iteration of the Son of Man, other biblical strands of the theme of participation, resulting understandings of the theological doctrine of the incarnation as both "deification" and "inhominization," and the ethical significance of participation in the divine life. In the wider context of the Daniel tales, a theological understanding of the wise contextualization of their faith on the part of the young men at court may now be guided by the programmatic theme of participation in the divine life that emerges in Dan 7. The outcome is an appreciation of the role of the holy ones as participants with the one like a son of man in the throne room scene, from whence they exercise wisdom in the routine conduct of the life of faith. Their conduct arises out of their participation. And their stories become part of our own ethical participation in the divine life.

Equipping the Next Generations to Speak Their Faith Aloud

Mike is a thirty-one-year-old father of two, a priests son who grew up in the and a quiet but faithful Episcopalian who helps out each week in the toddler class in the Sunday school of his parish church. For several years, this was the limit of his engagement; after all, life in a growing family is demanding and time-consuming, and too often church can feel like one more burden in an overburdened life.But then Mike participated in a five-week series of sacred conversations with other members of his church who were under age forty, and he arrived at a growing awareness that his generation is responsible for the future of the church. We the people under forty gathered in that room, we are the next generation of leadership and evangelism and potential for the church, he said. church is constantly renewing itself with each generation, and we are either part of that renewal or part of standing back and letting it fall. So it almost feels like a trust fall exercise for the church. The church is constantly falling into the arms of the next generation of people who are catching it.The church is taking its trust fall into the arms of that next generation, and the numbers of arms extended to catch it are dwindling. The rapidly changing American religious landscape is one of increasing ignorance of and indifference to Christianity, and all the research points to post-Boomers1 as the primary contributors to the numbers of the ignorant and indifferent, the rising core in the so-called rise of the ?nones'.But there are Generation Xers and Millennial who are faithful church members, and it is to these generations we must turn to discover and equip evangelists who can speak about their faith to their peers. Post-Boomers-the majority of whom are not nones and do believe in God-might be the ideal evangelists to people in their own age group. However, neither the generational literature nor the evangelism literature speaks about specifically empowering and equipping members of this age cohort to evangelize their peers. Because these generations are tinkerers, as Robert Wuthnow observes, piecing together ideas about spirituality from many sources, especially through conversations with friends,2 I have been testing the power of guided conversations about faith as a means of helping small groups of post-Boomers to talk about what they do and do not believe, helping them to find words and language for their faith, and offering them the opportunity to practice these kinds of conversations in a safe space. What I have learned from these groups will not prove to be a magic bullet to solve all the evangelical problems of the twenty-firstcentury mainline churches; however, these guided conversations on faith with small groups of post-Boomers have helped to surface both challenges and opportunities for proclaiming faith into the future, as that future now falls into the arms of those Xers and Millennials who do believe.Challenges in Developing a Post-Boomer EvangelismChallenges that face the post-Boomers of faith (particularly in the more liberal, mainline denominations like the Episcopal Church) as they learn the spiritual practice of evangelism are both cultural and internal. The conversations I have had with these older Millennials and younger Gen Xers revealed that the taboos against publically speaking about faith are strong, emphasized by both the wider secular culture and also by denominations that have neglected to foster and teach evangelism. The growth of the Evangelical movement over the last thirty years-with its cable television networks, high-profile preachers, conservative political activism, and megachurches-only serves to crush any desire among mainline, liberal Protestants to evangelize, because they fear becoming identified with that aspect of Christianity. The influences of the secular, postmodern, multifaith culture also deter evangelistic speech in post-Boomers. The forces affecting post-Boomer faith that have been noted by Richard Flory and Donald Miller-including skepticism of institutions, tolerance of other faiths, rapid global access to a variety of ideas and truths, and a postmodern sense that all truth is relative3-all were actively in play in the group participants' faith lives, and the research on these generations indicates that they are typical among their peers. …

A war psychiatry approach to warfare in the Middle Byzantine period.

Combat stress cases were traced in historical texts and military manuals on warfare from the Middle Byzantine period; they were mainly labelled as cowardice. Soldiers suffered from nostalgia or exhaustion; officers looked stunned, or could not speak during the battle. Cruel punishments were often enforced. Suicide and alcohol abuse were rarely mentioned. The Byzantines' evacuation system for battle casualties was well organized. Psychological operations were conducted and prisoners-of-war were usually part of them. The Byzantine army had 'parakletores', officers assigned to encourage soldiers before combat. The leaders dealt with combat stress by using their rhetoric skills and emphasizing religious faith in eternal life. The treatment of the 'cowards' was rather similar to modern war psychiatry principles of treatment. No description of PTSD was found.

Integral Pluralism as the Basis for Harmony: The Approach of His Highness the Aga Khan

The approach of the Aga Khan as a Muslim leader of our times is a useful corrective to many of the misperceptions about Islam in today’s world. His words and actions illustrate not only the essentially peaceful message of the faith but also the perennial and universal relevance of its principles and values as exemplified in His Highness’ integral and pluralistic vision. It is a vision of a lived faith – of engagement with life through creating a bridge between faith and the world, a “bridge of hope” that places value in community while respecting individual aspirations, and that embraces diversity while remaining true to the principles of faith.

At the Limits of the Secular: Reflection on Faith and Public Life

At the Limits of the Secular: Reflection on Faith and Public Life

A Case for Christianizing the Christian Church

AbstractIn this article I argue that the work of evangelism must take place both within the church and outside the church. The evidence of decline in the church – particularly in the West–is not matched by the vibrancy of the church in the global South. In both regions however there is a demonstrable lack of depth in the quality of Christian discipleship. It was this issue which I sought to address in my work in the Uniting Church in Australia by addressing the need for catechetical programmes targeting young people in the “migrant” churches of our denomination. Before long it became clear that there was a desire from the whole church – both adults and young people ‐ to explore their faith and practice more deeply. The task is to “evangelize the baptized” (Arias), which prioritizes evangelization and catechesis. Evangelism is how the church with its good news of God's reign attracts people out there in the society by word and example. Evangelization takes place within the church and is the initial stage by which persons are led step by step to a first commitment to the Christian life of faith.

Sustainable Urban Growth in Africa: Lessons from Lagos's Pentecostal Community

Over the past decade and a half, the Nigerian city of Lagos has been a source of fascination for urban thinkers interested in the way its unrelenting growth in population and size seemed to defy the established conventions of urban development. More recently, the city has attracted external attention for the ways in which the current political administration has developed innovative solutions to seemingly intractable urban problems and sought to counteract the effects of decades of neglect on infrastructure. Yet, the difficult urban conditions that first drew the attention of external observers are still very present. Furthermore, because the solutions introduced by the government rely on a neo-liberal logic, existing social inequities are maintained or exacerbated by these solutions. We can think here of the introduction of the Eko Atlantic land reclamation project which has, in effect, exchanged a public space – the Lagos Bar Beach—for an exclusive real estate development (marketed as “The Best Prime Real Estate in Nigeria”). We can also think of the ways in which private development has focused on the Lagos Island-Lekki axis at the expense of a more equitable distribution of capital and services throughout the city. Alongside the expansion of the city and the latest efforts of political administrations, Pentecostal groups have constructed vast, independently-operated campuses on the periphery of the city that offer an alternative to the goings in Lagos's urban limits. In this paper, I interrogate the ideologies behind the construction of these religious sites. In particular, I will be examining the sites constructed by two groups: the Redeemed Christian Church of God and Living Faith Church Worldwide and inquiring whether the approach taking by these organizations provides city planners with new ways of thinking about the city. The two groups in question subscribe to a Pentecostal Christian ideology that believes in the physical manifestation of the divine. The explosive growth that this form of Christianity experienced in Lagos starting in the 1990s allowed these groups to accumulate immense human and financial capital. As a result, they are able to provide infrastructure and services that serve as alternatives to those provide by the government and most clearly visible in the vast campuses they have constructed on the outskirts of the city. In the presentation ahead, I will explain whether these groups' approach should be considered as an alternative to the model of urban development provided by the government and whether there are lessons to be learned by Lagos's city planners.

A Balanced Faith, a Balanced Life: Another Key to Happiness

The starting point of this article is that a b alanced faith life is the foundation to happiness in the Christian sense. This article considers this suggestion from a historical perspective, i.e., by a survey of three reformations that occurred within the last five hundred years. Specifically, these are Luther’s challenge to orthodoxy, the Pietist movement in the seventeenth, and the Social Gospel and Missionary Movement in the nineteenth and twentieth centuries. The article specifies what each of these reformations contributed to the development of an understanding of faith as a balance of notitia, assensus, and fiducia. To shed light on these dimensions, the article will look at three key concepts that characterize these reformations; orthodoxy, orthopathy, and orthopraxy. Biblical references will be used to illustrate each point.

Em busca de uma Teologia Pública da Saúde

&lt;p&gt;A proposta de uma teologia pública da saúde visa o diálogo entre antropologia teológica e antropologias médicas e da saúde de modo a ampliar a percepção da saúde, não somente como fato, mas como valor. Mesmo um Estado Laico, suas tradições religiosas possuem hermenêuticas de saúde, ao interpretar a doença e a morte com razões religiosas distintas, ora conflitantes, ora cooperativas com as ciências da saúde. Ampliar essas hermenêuticas religiosas compondo a sabedoria de vida presente nas expressões religiosas e o conhecimento científico da área de saúde visa uma cooperação para interesses de bem comum da sociedade civil, como é a questão da saúde. Para essa reflexão, a escola de Cós combina a sabedoria mítica asclepíade e a ciência jônia. Os mitos de saúde nomeados no juramento hipocrático pertencem à tradição da teologia poética grega e indica uma espécie de credo no qual a medicina hipocrática professa, no qual o médico além de profissional também possui fé na vida e exerce o ofício de sacerdote da esperança. Interessa ainda o modo como o a teologia da saúde grega foi recebida pela teologia cristã, e como ambas desconstruíram suas teodiceias. Nessa recepção há um caminho para pensar uma teologia pública da saúde.&lt;/p&gt;&lt;p&gt; &lt;/p&gt;

The Abrahamic pilgrimage story in sermons: An ontological-narrative foundation of Asian American life in faith

Sang Hyun Lee and many other Asian American scholars have found that the Abrahamic pilgrimage story has been an ontological-narrative backbone of Asian American faith constructs. This article further explores their previous research by suggesting three distinct theological narrative styles of the given Abrahamic pilgrimage saga: the allegorical-typological narrative style, the illustrative narrative style, and the eschatological-symbolic narrative style. However, though distinct, the styles are closely associated with one another. I will show sermon excerpts by Asian American preachers that are good examples of the theological-spiritual embodiment of the three styles.