Definition Of Theology Research Articles

THE FUTURE OF FEMINIST THEOLOGY IN THE ACADEMY

The title given this talk, and Feminism, A Future Together, is somewhat misleading. It seems to suppose that there is one fixed thought-world called and another called and one can then ask whether they have a future together. Theology is seen as something which can be defined without reference to feminism and vice versa. But any theology which can be defined without reference to feminism is a particular kind of theology, namely, patriarchal theology. Patriarchal theology is the kind of theology we have had in the past, a theology defined not only without the participation of women, but to exclude the participation of women. What is emerging today is a feminist critique of patriarchal theology, or feminist theology. To ask whether patriarchal and feminist theology have a future together is, to say the least, grotesque; a bit like asking whether Judaism and anti-semitism have a future together or whether racist and Black theology have a future together. The question is not whether they have a future together, but which will prevail. Will feminist theology succeed in sufficiently transforming the definition of theology, as taught in the seminaries and preached in the churches; will we no longer have patriarchal theology, but an inclusive theology, a theology that affirms the full humanity of women and men and their mutuality with each other? Or will patriarchal theology succeed in confining feminist theology to the margins of the theological enterprise, ridiculing, vilifying, and finally silencing it so that the next generation of theological students will no longer even be able to raise the questions because they will be told that these questions are non-questions, questions already ruled out-of-bounds by the guardians of theological orthodoxy?

The Problems of Theology by Brian Hebblethwaite

BOOK REVIEWS The Problems of Theology. By BRIAN HEBBLETHWAITE. Cambridge University Press: 1980. Pp. 164. $21.50. The main content of this book is a wide ranging study of theology as an academic discipline among other academic disciplines. This includes much discussion of the object and methods of theology compared and contrasted with those of the history or phenomenology of religions, psychology and the social sciences, philosophy and history, both church history and secular history. Particular attention is given to the problem of revelation as a claim to data not generally available or not subject to regular scrutiny, to the relation between ethics and theology and to the problem of the relationship of theology to official church doctrine. All this is done with astonishing competence, considering the range of content and the brevity of the text. It must be said that the writing is very dense and at times extremely hard to follow. Such is the content. The purpose of the book is to demonstrate and defend the place of theology in the (secular) university by explaining its method, content and scope. In the feisty opening chapter, Hebblethwaite lays out all the cards he means to play, but by this time the reader is caught. The harmless looking little book in the bland blue dustjacket turns out to be first cousin to the Trojan horse and fraternal twin to the letter bomb. It unmasks a pervasive hidden assumption, an unacknowledged bias in the main stream of contemporary religious studies with a powerful if idiosyncratic logic. The setting and the manner of the argument are British. American readers may have some difficulty following the thread of the argument at first but the book rewards persevering readers generously. The thesis of the book is this : to include theology within the category of " religious studies " implies an underlying assumption that God does not exist, for if God exists then " religious studies " must necessarily be included in theology (p. 3). The author's definition of theology is "rational talk about God" (pp. 1, 6, and throughout). His implied definition of " religious studies" appears to be " rational talk about religious behavior and beliefs ", such as would be meaningful whether or not the beliefs are well-founded or the behavior justified. His concern, though never explicitly stated in quite this way, appears to be that there is an alliance at work among three very unlikely partners and that two of them are probably unaware of what is going on. These partners are atheist 448 444 BOOK REVIEWS scholars and academic administrators. whether these be theoretical or merely practical atheists, rigorist or fundamentalist theologians, of whatever faith or denomination they may be, and those extremely liberal (not radical) theologians to whom the particularity of their tradition and its claims is no longer important because they are willing to follow the Hegelian notion that religion attains maturity by resolving itself into philosophy. Hebblethwaite's understanding appears to be that the consensus over establishment of religious studies in universities and colleges (rather than theology, though this might be included as a small area of descriptive study within the " academically respectable " field of religious studies) is totally coherent from the point of view of the atheists, but a trap for the other two parties. The doctrinaire theologian is the one who will not bring his discussion into the public forum of the academic world because he claims privileged data, methods and conclusions. If the establishment of religious studies keeps him out of the academic limelight but guarantees him a corner which he is sure he could not otherwise occupy, he is cautiously satisfied. If religious studies exclude him, he is probably relieved in any case, because he is convinced that he has nothing to discuss with his unbelieving colleagues in the secular university and had better pursue his theological activities in an isolated world of believers. As this world shrinks and many traditions are closely intertwined in society, such theologians have less and less to say even to believers. They can be progressively discounted, which is of course a desirable development from the atheists' point of view. The extremely liberal theologians are happy to be invited into the liberal arena...

Defining sodomy in seventeenth-century Massachusetts.

Legal and theological definitions of sodomy in the Massachusetts Bay Colony, and various recommendations for its punishment, are discussed. A notorious case of heterosexual child molestation illustrates the differing views as to definitions of the crime and the requirements for imposing the death penalty. The author suggests that the strict legal procedures later established in order to avoid the confusion attendant upon this case actually reduced the number of arrests and convictions for homosexual activity.

The Process of Change: Sacred and Secular

Theology speaks of the process of conversion, and clinical psychology deals with how people change. The essence or the nature of the person who changes is important to the discussion. The true self as well as the nature of pathology is surveyed from both a theological perspective and also from some of the systems of personality theory. The concept of the image of Cod in persons is the basis of the theological definition. Conversion and the process of change often brought about through the process of psychotherapy have observable psychological antecedents and results. Changes in therapy may take place at the analytic level, in the search for identity, and in the process of self-realization. The significant similarities and differences between Christian conversion and changes in therapy are discussed. Conversion brings a person to the realization of one's true personhood, but therapy may still be necessary to bring about changes with both intrapsychic and interpersonal deficiencies and excesses. The work and resources of the Holy Spirit are an essential part in a change that brings about the beginnings of the healing of the whole person.

Religion in action for mental health

To be an effective force in the community, religion must concern itself with the whole man. Religions differ in their theological definitions of the soul, its origin and its destiny, but they can agree that a healthy soul is less likely to be found in a sick mind and a sick body. The reverse also is true. A fear-ridden, authoritarian religion that overemphasizes guilt can contribute to mental illness. On the other hand, equally disturbing is the simple "peace of mind" cult, which overemphasizes the euphoric illusion of happiness. The easy formula for living prescribed by pastoral tranquilizers weakens the tolerance for tension so necessary for facing problems. There are unhealthy spiritual outlooks that sicken the mind and body. Since at least a professed belief in God is nigh universal among Ameri cans, organized religion must assume some direct responsibility for the condition of that ten per cent of our population suffering some form of mental disorder or emotional imbalance. Soul, mind, and body are so close to each other that they must catch each other's diseases. Certainly a mature faith helps to provide immunity against mental illness, but it must be an internalized belief, attuned to reality yet independent of social fluctuations, inspiring self-confidence and a sense of personal worth yet encouraging fellowship cleansed of self-hating prejudice; a faith daring because it is loving, sturdy because it is compassionate, hopeful because it is kind.

Theology in Church and University: the Post-Reformation Development

In the post-Reformation period one of the most significant developments concerns the understanding of the nature of theology and its relation to church and university. This development, which was related to a dual definition of theology and to a new distinction between the realms of reason and faith, began with Luther and Melanchthon and attained a preliminary crystallization with John Gerhard of the University of Jena, who was one of the chief representatives of seventeenth-century Protestant scholasticism. In this paper I wish to trace that development, which has failed to receive its due attention in accounts of Protestant theological history.