Relational Theology Research Articles

Mimbar dan Altar

This article seeks to understand the relationship between the Word and the Holy Communion in Sunday Worship. First, this article will do a historical study from the early church era to the Middle Ages. Furthermore, there will be a particular study on the order of Sunday Worship written by Martin Luther, the Formula Missae et Communiones and the Deustsche Messe. Furthermore, this article will look at the theological relationship between the Word and the Holy Communion at Sunday Worship, especially from the Luther and Lutheran perspective. As an implication, this article will elaborate on HKBP Sunday Worship in conjunction with the Lutheran liturgy and the Prussian Agenda.

THEOLOGY AND PHILOSOPHY IN THEIR RELATION TO LOGIC

This article analyzes the relationship of philosophy and theology to the phenomenon of thinking–logic culture. Religions, as you know, can be divided on different grounds. Religion is, of course, not only a form of social consciousness, as, for example, he taught the official world communication. Religion is a rather complex sphere of culture. The article is based on some of the paradigms of religions: firstly, it is the recognition or non-recognition of the existence of God (gods). In this case, religions are divided into non-theistic (recognizing the existence of God or gods) and non-theistic (denying the existence of God or gods. The second type includes, for example, Buddhism. The second basis for distinguishing religions is the number of postulated and revered gods. As a rule, either many gods are postulated (this is polytheism) or one god (this is monotheism). Finally, the third foundation is the status of religion in humanity, the degree of its prevalence, and the number of its adherents. In particular, philosophy is, as is well known, a critical reflection on ideological and world-related problems. The authors argue that the formation of logic in the period of the medieval Muslim East is due to the complex process of the formation of philosophy, humanities, and medieval science in general, in the process of a complex dispute with theology.

Dijalog između pravoslavne teologije i nauke u savremenom dobu

The paper deals with the relationship of Orthodox theology and science throughout history and also considers contemporary dialogue of Orthodox theology and science. The foundational principle laid in the thought of Cappadocian Fathers emphasizes theosis as communion of man with God. The next segment deals with the paradox in the search of high knowledge: the highest thing we are looking for is beyond our knowledge, which is the exact reason why Basil of Caesarea has approved of human reasoning and development of human intellect. There is also an important theologian, Gregory Palamas, who has indicated that we cannot come to knowledge of God through secular science but through faith, contemplation and practices of asceticism, from which we are receiving true knowledge. His views are close to the axiom of Gregory the Theologian: Faith is what gives fullness to our reasoning. Then, a contemporary dialogue between Orthodox theology and science is also considered through the lenses of these theologians: Alexei Nesteruk, who represents the phenomenological approach to the relation of Orthodox theology and science; Stoyan Tanev, George Dion Dragas and Kyriacos Markides who represent reconsideration of the relationship between Orthodox theology and science through an anthropic principle; and Christopher Knight who pleads for theological naturalism. We conclude that phenomenological approach of Alexei Nesteruk - who has believed that interference between science and theology is possible by utilization of transcendence and asymmetry between theology and science for better understanding of existential condition of the human person - is close to the patristic view of theology and science.

Faith and the Sacraments: A Commentary on the International Theological Commission's The Reciprocity between Faith and the Sacraments in the Sacramental Economy ed. by Thomas G. Weinandy, O.F.M.

Reviewed by: Faith and the Sacraments: A Commentary on the International Theological Commission's The Reciprocity between Faith and the Sacraments in the Sacramental Economy ed. by Thomas G. Weinandy, O.F.M. Michael Brummond Thomas G. Weinandy, O.F.M., Cap., ed. Faith and the Sacraments: A Commentary on the International Theological Commission's The Reciprocity between Faith and the Sacraments in the Sacramental Economy Washington, DC: The Catholic University of America Press, 2022 187 pages. Paperback. $34.95. Anyone engaged in pastoral ministry is aware of the frequent disconnect experienced between faith and the sacraments. In some cases, people participate in the sacraments with little evidence of faith; a kind of ritualism or sacramental automatism. Alternatively, the sacraments are viewed as superfluous to a meaningfully lived faith. This pastoral crisis is at the heart of the volume edited by Fr. Thomas Weinandy. Weinandy was appointed by Pope Francis to the International Theological Commission (ITC) in 2014 and was part of the group that worked on the topic of faith and sacraments, ultimately leading to the document which is the subject of this book. The ITC document (hereafter Reciprocity) articulates the theological relationship between faith and the sacraments and addresses related pastoral concerns. The present volume is a collection of essays summarizing and offering commentary on each section of Reciprocity, as well as a translation of the document itself. While robustly theological, the telos of the work is ultimately pastoral, "aimed at aiding priests and seminarians as they address or prepare to address the pastoral and theological concerns they encounter or will encounter on a daily basis" (ix). The opening chapter by John P. Yocum summarizes the contemporary relevance of the problem, tracing the philosophical roots of the crisis, the cultural phenomena antagonistic to Catholic faith, common attitudes among faithful and clergy, and pastoral failures that undermine the reciprocity between faith and sacraments. To demonstrate that the situation may rightly be called a crisis, the chapter marshals several recent surveys indicating lack of practice or doctrinal adherence among Catholics. The author also emphasizes the link between philosophical-theological errors and pastoral practice: "The questions addressed in a systematic way by professional [End Page 137] philosophers are, or are derived from, the basic questions that every human being asks," (4) questions related to the human desire to know objective reality, and the possibility of divinization. In the second chapter, Christopher Ruddy offers a summary of the main themes from Reciprocity on the dialogical nature of the sacramental economy. He briefly notes the strengths and weaknesses of this section of the document, points that are valid though somewhat anemic given the robust quality of Reciprocity at this stage. The real strength of this chapter lies in drawing attention to "more original, primary crises of faith and sacramentality" (24). The author notes that various scandals—sexual, financial, etc.—make belief difficult. Faith is also complicated by sociocultural conditions, including the growth of phenomena such as secularism and "moralistic therapeutic deism" (25). Sacramentality itself is absurd to a materialistic, scientistic worldview. He also notes that the response to Covid has unmasked this crisis, making explicit in many Catholics the attitude that sacraments are truly superfluous. In response, the author appeals to a more transcendent, eschatologically oriented liturgy as an avenue into the sacramental worldview. In the next essay, Jennifer Newsome Martin turns to the reciprocity of faith and the sacraments of Christian initiation. The author advocates for a theologically charged pastoral vision which should "prioritize rigor and beauty over accessibility in order to communicate the sophistication, complexity, mystery, and metaphysical seriousness of the Catholic intellectual tradition" (30). The sections on the individual sacraments of initiation highlight the need for mystagogical catechesis and offer concrete, challenging, and realistic suggestions for sacramental formation for these sacraments, oriented to genuine personal discipleship. The author suggests, for instance, formation in contemplative prayer, lectio, Bible reading, service, close friendships within the community, as well as the establishment of a framework of flexible curriculum so that "sacramental preparation would be more uniform, consistent, and theologically responsible" (41). In chapter four, John S. Grabowski discusses Reciprocity's treatment of faith and marriage. Of particular interest in this chapter are...

Matthew S. Harmon. The Servant of the Lord and His Servant People: Tracing a Biblical Theme through the Canon

Matthew S. Harmon. <i>The Servant of the Lord and His Servant People: Tracing a Biblical Theme through the Canon</i>

Perykopa o Symeonie (Łk 2, 25–35) w świetle teologii Łukaszowej

The main subject of the article is the thematic and morphological-syntactic analysis of the pericope Luke 2:25-35, which is part of the story about the presentation of Jesus in the temple (Lk 2:21-40). The text of Luke 2:25-25 is set in the context of two parallel childhood stories of Jesus and John (Luke 1-2). The study consists of two parts. The first is the presentation of the context of Luke 2:25-35 in relation to the description of Luke 2:21-24. The second stage is an analysis of Luke 2:25-35 in relation to the theology of Luke. The analysis of the text of Luke 2:25-35 shows the literary and theological relationship of Luke 1-2 with other texts of Luke-Acts.

The Nun in the Synagogue: Judeocentric Catholicism in Israel - Emma O’Donnell Polyakov

Reviewed by: The Nun in the Synagogue: Judeocentric Catholicism in Israel by Emma O'Donnell Polyakov Elena Procario-Foley The Nun in the Synagogue: Judeocentric Catholicism in Israel. By Emma O'Donnell Polyakov. University Park, PA: Penn State University Press, 2020. 242 pages. $30.00 (paper). In a public lecture at Iona College, a Catholic religious brother named Jack said, "when I am in Jerusalem, I am Jack, just Jack. Not a brother, not a former college president, I'm just Jack and some of the best times are simply going to my favorite café and we are all there—Muslim, Jewish, Christian—and maybe we can find each other over a cup of coffee; maybe we can contribute to peace." He then proceeded to lead a Jewish-Catholic text study at an American Catholic college for members of the local community. He employed the Jewish method of havruta. He was so excited to bring Jews and Catholics together over texts from the Torah. The text study may not have occurred in the same ways one might have expected in a synagogue or yeshiva, but Jack intended for Jews and Christians to learn from each other that night, and he especially wanted Christians to understand the text in its original Jewish context. Both Jewish and Catholic participants found the time together enlightening and constructive. Jack had studied Judaism for years; perhaps his commitment to living in Israel and to understanding the rich spirituality and history of Judaism contributed to the trust [End Page 406] the Jewish participants offered him during that evening havruta session. I experienced the gift of knowing Jack, who died well before Emma O'Donnell Polyakov began her research for The Nun in the Synagogue: Judeocentric Catholicism in Israel. I think Polyakov would agree that he belongs among the people she has identified as Judeocentric Catholics. I could not help but think of him as I read Polyakov's fascinating and cutting-edge study, and I was grateful for the opportunity to reflect anew on his life and contributions to Jewish-Catholic dialogue by placing him in the context of this "new phenomenon" of Judeocentric Catholicism. This new category of Christian practice, identified by Polyakov, is "characterized by the study of Jewish texts and traditions, by the contemplation of the theological relationships between Christianity and Judaism, and by practices of praying for the ongoing thriving of the Jewish people" (5). Despite the title of the book, Polyakov interviewed 80 women and men in vowed religious life living in Israel (ix). Not just cloistered nuns, the participants were monks, priests, and religious brothers and sisters in a variety of apostolic orders. She notes that of these mostly Catholic Christians, 25 exhibited the characteristics listed above that would identify them as Judeocentric Catholics (208, note 1). Additionally, her subjects were all from Europe or North America and had made a long-term commitment to living in Israel; they "engage deeply and intentionally with Judaism," and some maintain a Christocentric theology while others are pluralist (6). Her book is an ethnographic study based on these 25 interviews, but it is also "a book about people and about relationships" (8). The reader discovers, in the intensely personal reflections of the men and women Polyakov interviews, a "meditation on faith and identity" drawn from the "experiences of many who continually walk, in some form or another, along the border between Judaism and Christianity" (16). The Nun in the Synagogue is a remarkable work asking hard questions based on the lives of people who have chosen to step outside the mainstream of their religious tradition and the tradition [End Page 407] of their families. Polyakov has identified Judeocentric Catholicism as "a new religious and cultural phenomenon that has arisen from post-Holocaust reflection on the part of Christians and is characterized by developments of 'praying for the Jews'" (4–5). Even while recognizing the many efforts Christian denominations have made after the Shoah to eschew anti-Jewish theology, Polyakov wants to explore whether the new efforts to pray for the Jews can ever be free of supersessionist theology and conversionary intent. Polyakov is a very talented writer, adeptly, consistently, and seamlessly weaving insights...

Godsends: From Default Atheism to the Surprise of Revelation by William Desmond

Reviewed by: Godsends: From Default Atheism to the Surprise of Revelation by William Desmond Jeffrey Dirk Wilson DESMOND, William. Godsends: From Default Atheism to the Surprise of Revelation. Notre Dame, Ind.: University of Notre Dame Press, 2021. xii + 297 pp. Cloth, $65.00 Godsends comprises an introduction and eight chapters, much of it a reworking of previously published material, but this is no mere compendium of what is available elsewhere. Desmond offers a "second think" that refreshes and challenges the reader. Each chapter begins with a brief creative offering—chapter 1 in prose, the rest in poetry. Then in chapter 6, this commitment to the creative in conversation with the philosophical explodes into "Dream Monologues of Autonomy: Variations on the Prodigal Son," in which Desmond offers "dreams" that "imaginatively redouble the more dutiful scholarly account that puts them [Kant, Hegel, Marx, and Nietzsche] to the question." Desmond notes that "default atheism" is the state of "advanced intellectuals." At the same time, religion is booming in other quarters. As [End Page 812] ever, Desmond looks to the "in-between" as fertile ground for philosophical reflection. He seeks a companioning relationship of philosophy and theology in which to discover "the constitutive porosity between the human and the divine." Chapter 1 seeks to get beyond "Default Atheism" through a consideration of four hyperboles—"hyperbole" as what throws us above—of being, (1) "the idiocy of being" (the fundamental "thatness" of reality whatever that reality may be), (2) "the aesthetics of happening" (the flesh of being), (3) "the erotics of selving" ("our own 'to be' and the promise of the 'to be' beyond our own being"), and, finally, (4) "the agapeics of communication" ("self-relation" is not possible without "other-relation"). Throughout this book, Desmond seeks to recover a respectability for the contemplative life and for allowing religion and philosophy to speak to each other. There is covenant (chapter 2, "Solitudes: Thresholds between Selving and the Sacred"), prayer (chapter 4, "Mysticism and the Intimate Universal: On the Arnhem Mystical Sermons and Sri Aurobindo"), dream as window onto wisdom (chapter 6). In chapter 7, "Exceeding Virtue: On Aquinas and the Beatitudes," he discusses St. Thomas Aquinas's exposition of the Beatitudes in the commentary on St. Matthew and in the Summa Theologiae. Both Plato and Aristotle seem to suggest that virtue, rightly understood, is sufficient for happiness, but—Desmond observes, makarios exceeds eudaimonia. That excess Desmond discovers in the peace that comes to us as "a transcendence that descends," in other words as a godsend. In the final chapter, Desmond discovers the interior nature of "godsend" as word, idea, and story. What is the relationship of reason and revelation (and the faith inspired by revelation): parallel lines, a married couple, unmarried companions, opposites? Desmond concludes—as had Aquinas before him—that at the end of the day, reason too is revelation. That conclusion, however, is at odds with the modern concept of reason as what is immanently self-determined. Rupture occurs. Something from outside breaks in ("Surprise!") and "an infinity of mystery" seems just possible enough to generate wonder; reason is never the same again. In this context, he returns to the four hyperboles of being: what throws us above the immanent frame. The chapter—and the book—ends with a lyrical reading of Flannery O'Connor's "Revelation": a dawning as the sun goes down. Given his love of word-play—and I may have missed it—I am surprised that Desmond does not speak about the doubleness of the word "Godsends." He fully explores "God sends," but there is also "God's ends." He may have left that for the reader to discover and explore. Mimicking the world in which we live, Desmond creates myriad niches of rich ambiguity such that the reader is never certain what he discovers and what he provides in companionship with the author. If you have read none of Desmond's books, read this one because here he integrates the major themes of his work over decades. If you have read all of his books, read this one because he moves beyond his earlier works, [End Page 813] surmounting them with this synthesis. In addition, Godsends manifests compositional...

A Study of Character

In the later, ethically oriented writings of the philosopher Simone Weil, she develops her concept of attention. This involves using the body to train the mind and thus the soul, into an open, receptive state. This state is the first condition for any ethical action to take place. This article explores how Weil’s account of attention can provide a new perspective in philosophical and theological engagement with psychology, first in terms of moral psychology and virtue ethics, and second in statements on the malleability or plasticity of human nature. As Weil sees that human nature’s stress on activity tends to lead to suffering rather than ethical action, she proposes not ethical action per se, but an ethical attitude of attention instead. Habit-formation and character development can thus be approached differently as cultivating a state of openness rather than of particular virtues. This article will therefore explore the relationship of theology and psychology in terms of human nature as irremediably situated but also psychologically receptive for restoration.

Eric Mascall and the responsibility of the theologian in England, 1962-1977

ABSTRACT Eric Mascall was one of the most prominent and prolific theologians in the Church of England in the post-war period. This article examines a series of polemical works, in which Mascall attempted to assess, and largely reject, several trends in liberal theology in the 1960s and 1970s. Mascall detected a systemic crisis in the whole relationship of theology, theologians and the Church, that reached down to the foundations of human knowledge and radiated out to the parishes, via the universities and theological colleges in which their ministers were formed. The article examines his view of the relationship of human nature, grace and the eucharistic Church, and its consequences for the theologian. Mascall’s polemics are read, as a group, for what they reveal of his understanding of the responsibility of the theologian, and how far his liberal interlocutors had, he believed, lost sight of the true shape of their vocation.

Hindu-Muslim Religious Encounters during the Delhi Sultanate Period

This article is an analytical reconsideration of the nature of the theological and cultural relationship that existed between Muslims and the Hindus in the Delhi Sultanate. It further aims at an examination of the religious attitudes of both communities towards each other. Historical links between Islam and Hinduism in the Indian subcontinent are extended into the very ancient past. Both religions have shared a long history that goes back to the early days of Islam. Religious interaction between Islam and Hinduism is a complex and multidimensional theme. It has its significance in the present world and in fact, it not only involves religious and theological issues but also many current socio-political and anthropological themes like race, gender, nation, and majority-minority relations are linked with the shared past of both communities in the Indian subcontinent. In this article, I explore the nature of the religious or theological interactions between both communities i.e., how Hindus generally and Brahmans particularly perceived and interpreted Islam and Muslims as newcomers to their land and what were the Muslim theological and intellectual perspectives on Indian traditions generally and on Hindus particularly.

The intercultural theology of Walter J. Hollenweger

ABSTRACT This article reflects on the influence and legacy of Walter Hollenweger at the University of Birmingham in the creation of an academic centre for the study of worldwide Pentecostalism. Probably his most significant legacy is the subject of intercultural theology, which is discussed with reference to various writings and themes. What it meant to Hollenweger as the key concept in understanding all his research on Pentecostalism, and why it remains so important is explored. The article also discusses the relationship of intercultural theology to ‘responsible syncretism’ as a way of doing theology. The last section analyses Hollenweger’s well-known ‘oral structures’ as found in the practices of Pentecostal churches as an expression of intercultural theology, and their implications for Hollenweger’s legacy.

The World Come of Age: An Intellectual History of Liberation Theology

The World Come of Age: An Intellectual History of Liberation Theology

Putting “Theological Interpretation” in Its Place: Three Models and Their Limits

Putting “Theological Interpretation” in Its Place: Three Models and Their Limits

Who speaks for nature? On the continued importance of the Bergson-Einstein debate

ABSTRACTThis article argues that efforts to understand the relationship of science and theology beyond the dichotomies of nature and culture might be aided by reconsidering the 20th c. debate between Henri Bergson and Albert Einstein. Rather than merely a contest over proper science or even the demarcation of science and philosophy, I argue that the real issue in their debate was a question of continuing importance for the contemporary dialogue of science and theology, namely: what is the heart of nature, and who gets to speak for it?

A megfeszített Krisztus kettős természete : Jézus golgotai hét szavának komplementaritás-realista vizsgálata

This study focuses on the paradox of the union of two separate natures, divine and human in Jesus. Many reject this teaching on a rational basis. However, the Bohrian complementarity principle provides an example of the ‘yet-unity’ of opposites as a rational statement as well as an experience. Barbour introduced the methodological concept of critical realism to point out that science and theology share this methodology. In our research, we also keep in mind the linguistic-cultural approach of Lindbeck and the bottom-up thinking of Polkinghorne. By integrating these three with the principle of complementarity, we introduce complementarity realism, which we use as its first application to examine the words of Jesus on the cross. By evaluating Christological teachings throughout early church history using the aids of dogmatic summaries, we check their ability to interpret the seven words of Jesus within their own system. Thus, we obtain a kind of statistical measure of deviation from orthodoxy. This analysis also shows how difficult it is to formulate not only the seven words but ultimately the Christological statements of the New Testament as a whole and coherent teaching. The second half of the study, through a thorough exploration of the problem, points out that the principle of complementarity known from physics can help us to understand the rational aspect of Christ’s dual nature. Moreover, the similarity between the dual nature of Christ and the dual nature of matter can lead to important theological insights and shed light on other theological themes (such as the paradoxes of Lutheran theology) and on the relationship of theology and science.

Why does the church need religious studies?

The article, addressed to those involved with church education and science, as well as participants of the religious studies scientific community, offers a set of arguments in favor of the development of academic religious studies as an educational and research practice in higher educational institutions of the Church. The author describes his vision of the problematic situation in the field of scientific disciplines that study religion and indicates the traditional nature of the Church’s appeal to secular humanitarian knowledge. From the point of view of the categories of the ‘existing — ought’ and ‘general — individual,’ the mutual relationship of theology and religious studies as related disciplines is clarified. The author identifies a set of subject areas, specific goals and tasks, of research in the field of religious studies, which are significant for the Church and their potential customers-consumers in the Church. The forms of its interdisciplinary interaction with theological knowledge are discussed. According to the author, religious studies, on the one hand, have their own value, and, on the other hand, they can result in concrete benefits in the analysis of problematic situations that need effective resolution. In this perspective, the subject matter of religious studies is structured in the form of a system of concentric circles: Holiness, manifested in people and artefacts, Church hierarchy (bishops, priests, monks), Church laity, Orthodox by self-determination, traditional religions, non-conventional religiosity, history and the current state of religion in general. In conclusion, the main functions of religious studies knowledge within the framework of Church life are highlighted: research, education, expert consulting, missionary and apologetic. The general characteristic features of this knowledge is proposed. The question is raised about the relationship between the academic and ecclesiastical aspects in the process of obtaining it in the perspective of its validity. The author criticizes the popular idea of “Orthodox religious studies”, discusses various forms of interaction between Church and secular scholars, opportunities for non-authoritarian forms of interaction between the Church hierarchy and the hierarchy within the Church’s scientific community, and justifies the need to increase the number of research and educational religious institutions (departments, research centers) in the Church.

The Old Latin book of Esther: An English translation

In recent decades, a lively debate on the Hebrew and Greek versions of Esther story has developed, focusing on their text-historical and theological relationship. The discussion is enriched further by taking into account the Old Latin Esther, fully edited some 10 years ago by Jean-Claude Haelewyck as part of the Beuron Vetus Latina series. The extant Latin text likely dates back to 330–50 CE and represents an older, now-lost Greek Vorlage. Its numerous peculiarities substantially widen our understanding of ancient Esther traditions. The English translation presented here aims to elicit a broader interest in the Old Latin Esther and to facilitate a fresh discussion of its significance.

A View of the Reformed Life Theology on the Relationship of Theology and Science

A View of the Reformed Life Theology on the Relationship of Theology and Science

Public Religious Pedagogy: Linking Public Theology, Social Theory and Educational Theory

Abstract This paper addresses the relationship of public theology and education, a field of research that has been neglected in theology as well as in educational theory and religious pedagogy. It does so by firstly analyzing the discourse in the public sphere at the intersection of theology and religious education in Germany, and secondly by drawing on the social theories of John Rawls and Jürgen Habermas to provide a framework for relating public theology and (religious) education. In the German context the rediscovery and revaluing of the political dimension of public religious education has led to the evolving concept of ‘public religious pedagogy’, with obvious analogies to public theology—a concept that may have the potential to become a new paradigm in the academic discipline of religious pedagogy. Systematically, the article advances the hypothesis that philosophical discourse on the question of ‘how citizens who remain deeply divided on religious, philosophical, and moral doctrines, can still maintain a just and stable democratic society’ (John Rawls) corresponds to the discourse in educational philosophy and educational science on the question of how a consensus on major objectives of public education in general and the role of religion in this context in particular can be reached. It will be demonstrated that the academic discourse around religious education can benefit from dialogue and interaction with the social theories of (the later) Rawls and Habermas.