The book honours Peter Richardson, and the first two chapters offer appreciations of this scholarship and teaching. The remaining chapters focus on early Christianity, late-antique Judaism and topics germane to the Roman world at large. Many of the essays relate to features of Jewish life — the epigraphic evidence for gentile converts to Judaism or for Jewish defectors, ancient accounts of the Essenes or of the siege of Masada, and the material context of the first great rabbinic work, the Mishnah. Other essays connect early Christian texts with the social and cultural realia of their day — modes of travel, notions of gender, patronage and benefaction, the relation of tenants and owners — or reflect on the aesthetics of Christian architecture and the relation between building and ritual in Constantinian churches. One study relates the writing of the famous novelist Apuleius to a household mithraeum in Ostia, while another explores the changing appropriation of religious realia as the Roman world became Christian.
These wide-ranging and original studies demonstrate clearly that texts and artifacts can be mutually supportive. Equally, they point to ways in which artifacts, no less than texts, are inherently ambiguous and teach us to be cautious in our conclusions.
Arguing that the band successfully tapped three powerful utopian ideals—for ecstasy, mobility, and community—it also shows how the Dead's lived experience with these ideals struck deep chords with two generations of American youth and continues today.
Routinely caricatured by the mainstream media, the Grateful Dead are often portrayed as grizzled hippy throwbacks with a cult following of burned-out stoners. No Simple Highway corrects that impression, revealing them to be one of the most popular, versatile, and resilient music ensembles in the second half of the twentieth century. The band's history has been well-documented by insiders, but its unique and sustained appeal has yet to be explored fully. At last, this legendary American musical institution is given the serious and entertaining examination it richly deserves.
Westerholm first offers a detailed portrait of the "Lutheran" Paul, including the way such theologians as Augustine, Luther, Calvin, and Wesley have traditionally interpreted "justification by faith" to mean that God declares sinners "righteous" by his grace apart from "works." Westerholm then explores how Paul has fared in the twentieth century, in which "New Perspective" readings of Paul see him teaching that Gentiles need not become Jews or observe Jewish law to be God's people. The final section of the book looks anew at disputed areas of Paul's theological language and offers compelling discussion on the place of both justification by faith and Mosaic law in divine redemption.
Using the themes of the Epistle to the Romans, Westerholm helps readers understand the major components of Paul's vision of life. He delves into the writings of the Old Testament, explores their influence on Paul, and engages contemporary readers in a thought-provoking reconsideration of their own assumptions about faith, theology, and ethics.
This insightful introduction gives postmodern readers, especially those with little or no biblical background, a necessary big-picture look at Paul's view of reality.
Readers of this book will gain not only a better grasp of the ongoing theological debate about justification but also a more nuanced overall understanding of Paul.
Launched in 1962 as a Catholic literary quarterly, Ramparts quickly transformed into a "radical slick," winning a George Polk Award in 1967 for its "explosive revival of the great muckraking tradition." According to the Los Angeles Times, the magazine "not only blew the cover off the biggest stories of the era, it also helped set the ideological agenda for its core demographic, the New Left, and forced the mainstream press to follow its lead."
Ramparts' list of contributors—including Noam Chomsky, César Chávez, Seymour Hersh, Angela Davis, and Susan Sontag—formed a who’s who of the American left. Although Ramparts folded for good in 1975, former staffers founded Rolling Stone and Mother Jones and include some of the most illustrious names in journalism (names like Robert Scheer, Jann Wenner, and Warren Hinckle), and Ramparts remains an inspiration to investigative journalists today.
Focussing on Baptist history in central and western Canada, Memory and Hope discusses individuals, institutions and issues that have stirred Baptists in North America for two centuries, including confessionalism and eucharistic theology and fundamentalism vs. modernism. Recurring themes include the Baptist role in education in Canada, the establishment of new churches, overseas missions and social responsibility.
Essayists also examine the powerful forces that have influenced Baptist history: immigration, theology and society. Studies of missionary Samuel Stearns Day, fundamentalists Aberhart, Maxwell and Shields and social gospellers Sharpe and Shaw illustrate the diversity of ideas and personalities that have shaped and been shaped by the Baptist Church.
Memory and Hope is an important resource for the history of the Baptist Church in Canada. In the issues it raises on the role of churches in the twenty-first century, it will also make a significant contribution to the study of religion in general.
Contributors include such eminent scholars as John Dominic Crossan, Burton L. Mack, Seán Freyne and Peter Richardson. Essays range from traditional to modern and postmodern and address both recent and enduring concerns. Introductions and reflections augment these lucid essays, provide context and help the reader focus on the issues at stake. Whose Historical Jesus? will be of interest to all who wish to understand the current controversies and historical debates, who want insightful critiques of those views or who would like guidance on the direction of future studies.
Offers a complete overview of the life, writings and legacy of one of the key figures of Christianity The essays compass the major themes of Paul's life and work, as well as his impact through the centuries on theology, Church teaching, social beliefs, art, literature, and contemporary intellectual thought Edited by one of the leading figures in the field of Pauline Studies The contributors include a range of world-renowned academics
This elaborate work provides serious students of psychology, religion and mythology with a detailed account and analysis of what has been accomplished in the spychological interpretation of the Eros and Psyche myth to date. It emphasizes how psychological theory determines the direction of interpretation much more than does the literary context of the myth itself. It also examines the strengths and weaknesses of these psychological interpretations (five Freudian and six Jungian) of the Eros and Psyche myth in order to lay the groundwork for an interpretation which (1) avoids the rigidity of both Freudian and Jungian dogma and (2) restores the myth to its rightful literary and religious context — something which has been ignored by most psychological interpretations.
However, many of the Talmud’s interpretations of biblical passages appear bizarre or pointless. From Sermon to Commentary: Expounding the Bible in Talmudic Babylonia tries to explain this phenomenon by carefully examining representative passages from a variety of methodological approaches, paying particular attention to comparisons with Midrash composed in the Land of Israel.
Based on this investigation, Eliezer Segal argues that the Babylonian sages were utilizing discourses that had originated in Israel as rhetorical sermons in which biblical interpretation was being employed in an imaginative, literary manner, usually based on the interplay between two or more texts from different books of the Bible. Because they did not possess their own tradition of homiletic preaching, the Babylonian rabbis interpreted these comments without regard for their rhetorical conventions, as if they were exegetical commentaries, resulting in the distinctive, puzzling character of Babylonian Midrash.
Michele Murray proposes that significant strands of early Christian anti-Judaism were directed against Gentile Christians. More specifically, it was directed toward Gentile Christian judaizers. These were Christians who combined a commitment to Christianity with adherence in varying degrees to Jewish practices, without viewing such behaviour as contradictory. Several Christian leaders thought that these community members dangerously blurred the boundaries between Christianity and Judaism. As such, Gentile Christian judaizers became the target of much anti-Jewish rhetoric in various early Christian writings.
Evidence of Gentile Christian judaizers can be found in canonical sources, such as Pauls Letter to the Galatians and the Book of Revelation, as well as non-canonical sources, such as the Epistle of Barnabas, the Didache, and Justin Martyr’s Dialogue with Trypho. In order to compare the phenomenon of judaizing and the reaction to it of ecclesiastical authorities, Murray organizes the evidence by probable geographical location, using Asia Minor and Syria as the two main loci.
The phenomenon of Gentile Christian judaizing is examined within the broader context of Jewish-Christian relations in the early centuries, and is the first attempt to draw all possible references to Gentile Christian judaizers together into one study to consider them as a whole. This discussion invites readers to reflect on the existence of Gentile Christian judaizers as another point on the continuum of Jewish-Christian relations in the Greco-Roman world — an area, Murray concludes, that needs to be more carefully defined.
In this study Mathieu Boisvert presents a detailed analysis of the five aggregates (pañcakkhandhā) and establishes how the Therav-ada tradition views their interaction. He clarifies the fundamentals of Buddhist psychology by providing a rigorous examination of the nature and interrelation of each of the aggregates and by establishing, for the first time, how the function of each of these aggregates chains beings to the cycle of birth, death and rebirth — the theory of dependent origination (paticcasamuppāda). Boisvert contends that without a thorough understanding of the five aggregates, we cannot grasp the liberation process at work within the individual, who is, after all, simply an amalgam of the five aggregates.
The Five Aggregates represents an important and original contribution to Buddhist studies and will be of great interest to all scholars and students of Buddhism.
The social consequences of refusing to eat idol-food would be extreme. Christians might not attend weddings, funerals, celebrations in honour of birthdays, or even formal banquets without encountering idol-food. In this extended reading of 1 Corinthians 8:1-11:1, Paul’s response to the Corinthian Christians’ query concerning food offered to idols, Gooch uses a social-historical approach, combining historical methods of source, literary and redaction criticism, and newer applications of anthropological and sociological methods to determine what idol-food was, and what it meant in that place at that time to eat or avoid it. In opposition to a well-entrenched scholarly consensus, Gooch claims that although Paul had abandoned purity rules concerning food, he would not abandon Judaism’s cultural and religious understanding concerning idol-food.
On the basis of his reconstruction of Paul’s letter in which he urged the Corinthian Christians to avoid any food infected by non-Christian rites, Gooch argues that the Corinthians rejected Paul’s instructions to avoid facing significant social liabilities.
Looking at the theology of Charles Gerkin, a pastoral theologian and family therapist, O’Connor develops a conversation between Gerkin’s theology and the texts. The theological methods in the three approaches are critiqued and Gerkin’s praxis/theory/praxis method is endorsed. Case examples are used throughout to illustrate theory and issues discussed and to aid in the presentation of an adequate praxis.
Clinical Pastoral Supervision and the Theology of Charles Gerkin provides a unique overview of the history and current state of clinical pastoral supervision and an understanding of its methodology and theological foundations. More than that, it builds on the practical theory of Charles Gerkin, expanding it for immediate use in the practice of ministry.
Lydia Neufeld Harder explores these questions from the vantage point of a scholar, a feminist and a member of a faith community. A hermeneutics of obedience, rising out of the Mennonite theological tradition, and a hermeneutics of suspicion, advocated by many feminist theologians, seem to represent opposite approaches to the Bible’s authority. The resulting polarization could easily have led to static definitions of authority and the subtle domination of those who differ from the majority. However, by focusing on the common theological concept of discipleship, Harder has constructed a critical dialogue, beginning a process of creative change in her own view of authority.
This new view opens the way for an interpretation of the Gospel of Mark. A new appreciation of both the power and the vulnerability of the biblical text leads to a view of authority that embraces both suspicion and obedience in a dynamic interpretative process.
Paleczny assesses the responsibility of transnational retailers for unacceptable wages and working conditions and describes historic shifts in the global context of garment production. After exploring systemic causes of poverty, relevant policy setting, and ethical foundations, Paleczny introduces both short- and long-range possibilities for transformation, emphasizing the collaborative nature of work.
Clothed in Integrity draws on feminist studies, alternative economics, and the ethical foundations proposed by Bernard Lonergan to fashion a constructive work in which Paleczny connects issues of societal meanings and values, moral imperatives, and economic feasibility. With candour, she shares personal stories of engagement in coalition work. Those who dwell on this text will find information, challenges, and inspiration to nurture their reflection, research, dialogue, and action.
Radical Difference: A Defence of Hendrik Kraemer’s Theology of Religions explores the implications of this presupposition by examining the pioneering work of Dutch Reformed theologian and missionary Hendrik Kraemer. Perry shows that a critical reappropriation of Kraemer by contemporary Christian theology of religions can only help those Christians, especially evangelical Protestants, who find themselves equally unsatisfied with the various pluralisms and traditional responses, whether optimistic or skeptical, currently available.
Increased global migration and technological advances have brought us closer together than ever before. At the same time, ethnic, cultural and religious tensions throughout the world have awakened us to issues of interreligious tolerance and cooperation. This book recognizes and addresses the impact differing religious beliefs, practices and world views have on our lives.
Understanding the relationship between religion and social justice in Costa Rica involves piecing together the complex interrelationships between Church and State — between priests, popes, politics, and the people. This book does just that.
Dana Sawchuk chronicles the fortunes of the country’s two competing forms of labour organizations during the 1980s and demonstrates how different factions within the Church came to support either the union movement or Costa Rica’s home-grown Solidarity movement.
Challenging the conventional understanding of Costa Rica as a wholly peaceful and prosperous nation, and traditional interpretations of Catholic Social Teaching, this book introduces readers to a Church largely unknown outside Costa Rica. Sawchuk has carefully analyzed material from a multitude of sources — interviews, newspapers, books, and articles, as well as official Church documents, editorials, and statements by Church representativesto provide a firmly rooted socio-economic history of the experiences of workers, and the Catholic Church’s responses to workers in Costa Rica.
A rich display of the Christian tradition’s reading of Scripture
Though well-known and oft-repeated, the advice to read the Bible “like any other book” fails to acknowledge that different books call for different kinds of reading. The voice of Scripture summons readers to hear and respond to its words as divine address. Not everyone chooses to read the Bible on those terms, but in Reading Sacred Scripture Stephen and Martin Westerholm (father and son) invite their readers to engage seriously with a dozen major Bible interpreters — ranging from the second century to the twentieth — who have been attentive to Scripture’s voice.
After expertly setting forth pertinent background context in two initial chapters, the Westerholms devote a separate chapter to each interpreter, exploring how these key Christian thinkers each understood Scripture and how it should be read. Though differing widely in their approaches to the text and its interpretation, these twelve select interpreters all insisted that the Bible is like no other book and should be read accordingly.
This book describes the efforts of a nineteenth-century Canadian missionary who entertained radical notions of Indian self-government and cultural synthesis, as well as more conventional ideas of native assimilation and cultural replacement.
Recognizing the socio-economic setting of these conflicts corrects the interpretation of early Christian conflicts over the ministry as purely theological and doctrinali.
In 1974 twenty-seven of the world’s largest oil and natural gas companies applied for permission to build a pipeline through the Mackenzie Valley to transport Alaskan and northern Canadian gas to large southern markets. Many northern native peoples opposed the proposal and called for a moratorium on major northern development projects until native land claims had been settled. The mainline Canadian Christian churches supported the call for a moratorium and, through the interchurch coalition, Project North, campaigned against the pipeline. However, some native peoples supported the proposal to build the pipeline, and many of the pipeline’s proponents were members of churches that called for a moratorium on the project.
This case study in comparative religious ethics, though written from a pro-moratorium stand, attempts to clarify the debate. Conflicting responses to the pipeline proposal are assessed in relation to “hard facts” concerning the need for northern gas in the South, social-scientific findings regarding the impact of the pipeline on native communities, the rights of native peoples to participate in decisions affecting their lives, assumptions about the way of life of non-native people in the South and the role of religious convictions in public choices.
This thoroughly researched study reveals the inner workings and influences of the Canadian churches involved and illustrates their commitment on behalf of the northern natives opposed to the project.
What makes this work particularly valuable is Professor Hawkin’s review of the theological, philosophical, political, psychological, and sociological works that have formed our ideas of the nature of both Christianity and modernity — Reimarus, Strauss, Schweitzer, and Bultmann on the quest for the historical Jesus; Bauer and Turner on Christian faith and practice; Machiavelli, Nietzsche, Darwin, Freud, and Marx on our historicity; Gogarten, Cox, and Bonhoeffer who affirm our autonomy in the technological process; Ellul and George who deny it.
The Taskforce on the Churches and Corporate Responsibility is a coalition of Christian churches that for nearly twenty years was one of Canada’s leading anti-apartheid advocates. As the first co-ordinator of this Taskforce, Renate Pratt was at the centre of the early anti-apartheid initiatives in Canada and consequently is able to supply a clear and accurate view.
The book traces the history of exchanges between the Taskforce and successive ministers and senior civil servants of the Department of External Affairs. It details the reluctant and weak responses offered by the Canadian government and business community right up to the time of Nelson Mandela’s release from prison.
In Good Faith will be of particular interest to Canadian Christians concerned with ecumenical co-operation and with the social and political dimensions of their faith. Equally, it will appeal to those interested in the impact of public interest organizations on public policy or the relationship between politics and business interests.
Up to now, there has been no substantial application of theological criticism to the works of Hugh MacLennan and Morley Callaghan, the two most important Canadian novelists before 1960. Yet both were religious writers during the period when Canada entered the modern, non-religious era, and both greatly influenced the development of our literature. MacLennan’s journey from Calvinism to Christian existentialism is documented in his essays and seven novels, most fully in The Watch that Ends the Night.
Callaghan’s fourteen novels are marked by tensions in his theology of Catholic humanism, with his later novels defining his theological themes in increasingly secular terms. This tension between narrative and metanarrative has produced both the artistic strengths and the moral ambiguities that characterize his work.
Faith and Fiction: A Theological Critique of the Narrative Strategies of Hugh MacLennan and Morley Callaghan is a significant contribution to the relatively new field studying the relation between religion and literature in Canada.
Parker shows that Locke’s liberalism is inspired by his religious vision and, particularly, his distinctive understanding of the early chapters of the book of Genesis. Unlike Sir Robert Filmer, who understood the Bible to justify social hierarchies (i.e., the divine right of the king, the first-born son’s rights over other siblings, and the “natural” subservience of women to men), Locke understood from the Bible that humans are in a natural state of freedom and equality to each other. The biblical debate between Filmer and Locke furnishes scholars with a better understanding of Lockes political views as presented in his Two Treatises.
The Biblical Politics of John Locke demonstrates the impact of the Bible on one of the most influential thinkers of the seventeenth century, and provides an original context in which to situate the debate concerning the origins of early modern political thought.
Woman suffrage, temperance and the ordination of women were keystones in the battle — engaged, in contrast to contemporary stereotypes, with a wit and compelling humour that won over enemies as it delighted her allies. Literature as Pulpit explores Nellie McClung’s vision of a “better world,” and the impediments to it, as expressed through her novels and her feminist “tract,” In Times Like These. It addresses the profoundly anti-feminist context within which McClung was forced to make her arguments, and notes her indebtedness to other feminist writers and thinkers of her day. Throughout, McClung’s religion of “active care” emerges as a consistent and harmonizing theme which integrates her feminism and social activism into a single empowering vision for social change.
Based on extensive readings of periodicals, biographies, autobiographies, and the records of many women’s groups across Canada, as well as early histories of Methodism, Marilyn Färdig Whiteley tells the story of ordinary women who provided hospitality for itinerant preachers, taught Sunday school, played the melodeon, selected and supported women missionaries, and taught sewing to immigrant girls, thus expressing their faith according to their opportunities. In performing these tasks they sometimes expanded women’s roles well beyond their initial boundaries.
Focusing on religious practices, Canadian Methodist Women, 1766-1925 provides a broad perspective on the Methodist movement that helped shape nineteenth- and early-twentieth-century Canadian society. The use and interpretation of many new or little-used sources will interest those wishing to learn more about the history of women in religion and in Canadian society.
Through comparison of the Talmud’s rhetoric with that of other, earlier rabbinic documents and by placing the editing of the Talmud against the backdrop of the social and political situation of Rabbinism in the Late Persian Empire, the book relates the Talmud’s creation and promulgation to a major shift in Rabbinism’s understanding of the social role, “rabbi,” and to the emergence and ascendancy of the talmudic academy (the Yeshiva) as the primary institution of Rabbinism toward the end of Late Antiquity. In its agenda, and methodological and theoretical perspectives, The Rhetoric of the Babylonian Talmud brings together the insights and tools of historical, literary and rhetorical analysis of the New Testament and of early rabbinic literature, on the one hand, and the sociological and anthropological study of religion, on the other.
The book contends that Methodist schools constituted an educational system of their own within a socioeconomic formation of uneven character, a society where an imperialist presence was interwoven with pre-capitalist as well as local incipient capitalist forms. The author’s analysis of the political dimension of missionary work—from the quest for religious freedom to the attempt to exert influence on social movements—leads her to consider the relationships among APRA leaders, the missionaries, and the interdenominational Committee on Cooperation in Latin America. Bruno-Jofré argues that Social Gospel doctrines, although couched in reformist language, were ultimately a vehicle of North American theology.
This book presents a refreshingly wide perspective on the development of education in the Third World as affected by missionary bodies from the First World.
This collection of significant essays suggests that to truly honour differences in matters of faith and religion we must publicly exercise and celebrate them. The secular/sacred, public/private divisions long considered sacred in the West need to be dismantled if Canada (or any nation state) is to develop a genuine mosaic that embraces fundamental differences instead of a melting pot that marginalizes. An ethics of difference starts with a recognition of difference, not as deviance or deficit that threatens but as otherness to connect with, cherish, and celebrate.
The book begins with the suggestion that our inability to come to terms with social plurality is not fundamentally the fault of religious differences, and that a public/private split inadequately deals with matters of basic difference. It then explores how encouraging people to live out their respective faiths may open new possibilities for respectful, honourable, and just negotiations of contemporary dilemmas arising out of the multicultural fabric of Canadian life.
Towards an Ethics of Community introduces readers to some of the most challenging and divisive dilemmas we face in this increasingly pluralistic, postmodern world — issues such as family and domestic violence, Aboriginal rights, homosexuality and public policy, and female genital mutilation. This is a book truly global in scope and significance.
Of consuming importance to scholars of New Testament theology and text, the volume also admirably depicts the critical approaches that live today within the study of Christianity’s roots.
Jiwu Wang argues that, by working toward a vision of Canada that espoused Anglo-Saxon Protestant values, missionaries inevitably reinforced popular cultural stereotypes about the Chinese and widened the gap between Chinese and Canadian communities. Those immigrants who did embrace the Christian faith felt isolated from their community and their old way of life, but they were still not accepted by mainstream society. Although the missionaries’ goal was to assimilate the Chinese into Anglo-Saxon Protestant culture, it was Chinese religion and cultural values that helped the immigrants maintain their identity and served to protect them from the intrusion of the Protestant missions.
Wang documents the methods used by the missionaries and the responses from the Chinese community, noting the shift in approach that took place in the 1920s, when the clergy began to preach respect for Chinese ways and sought to welcome them into Protestant-Canadian life. Although in the early days of the missions, Chinese Canadians rejected the evangelizing to take what education they could from the missionaries, as time went on and prejudice lessened, they embraced the Christian faith as a way to gain acceptance as Canadians.
In the process of evaluating the methods for curbing religious competition advocated by such thinkers as Spinoza and Lessing, as well as by modern ecumenists, the author points the way to a general approach to religious competition that minimizes destructive religious conflicts without ignoring the positive value of religious competition.
Tracy J. Trothen looks at the United Church as a uniquely Canadian institution, and explores how it has approached gender and sexuality issues. She argues that how the Church deals with these issues influences its ability to name violence against women.
In examining the Church’s early approaches to gender and sexuality, Tracy J. Trothen discovered that the United Church had tended to see certain structures or roles as sacred and others as demonic. For example, while sex outside marriage was bad or improper, sexual expression within marriage was largely deemed as proper or good, no matter what manifestation it took. This assumption allowed much violence within families and marriages to go unchallenged.
Trothen uncovers significant shifts in this approach through the examination of such issues as redemptive homes, marriage, pornography, abortion, the ordination of women, and family. Then, analyzing three recent case studies, she demonstrates the value of women’s voices in challenging dominant world views. Finally, she suggests how the Church’s approach to human sexuality and gender has facilitated or obstructed the move to address violence against women.
The findings in Linking Sexuality and Gender can be applied to faiths outside the United Church and will be important to anyone interested in church and society, sexuality, gender, or the causal dynamics behind one Canadian institution’s response to violence against women.
Tracy J. Trothen is an assistant professor of systematic theology and ethics, and director of field education at Queen’s Theological College, Queen’s University, Canada. She was ordained in the United Church of Canada. Why did it take so long for the United Church of Canada to respond to violence against women?
In order to shed light on the early social formation of the rabbinic guild of masters, Lightstone brings the theoretical and methodological insights of socio-rhetorical analysis to examine Mishnah, the first document authored by the early rabbinic movement and its principal object of study for several centuries.
He argues that the enshrinement of Mishnah served to model, via its pervasive rhetoric, the principal authoritative guild expertise that qualified and marked one as a member of the rabbinic guild. Furthermore, he establishes the social and historical venue in late second- and early third-century Galilee.
The author concludes that the social formation of the early rabbinic guild coalesced around the institution of the Jewish Patriarchy, for which the early rabbis served as bureaucratic-scribal retainers. He further suggests that the development of both the Patriarchy in the Land of Israel and the social formation of the rabbinic guild may have been spurred by the imposition of Roman-style urbanization in the region over the course of the latter half of the second and beginning of the third century.
Lightstone’s approach is informed by the insights and methods of several cognate disciplines, encompassing literary analysis, sociology and anthropology, and history (including, in the last chapter, the history of material culture). The book will be of interest to advanced students in the history of Judaism, rabbinic literature, biblical studies, early Christianity, and the history of religion and culture in the late Roman Near East.
Based on painstaking research and solid scholarship, The Call of Conscience: French Protestant Responses to the Algeria War, 1954-1962 reveals a rich portrait of the protest.
Women in God’s Army is the first study of its kind devoted to the critical analysis of this central claim. It traces the extent to which this egalitarian ideal was realized in the private and public lives of first- and second-generation female Salvationists in Britain and argues that the Salvation Army was found wanting in its overall commitment to women’s equality with men. Bold pronouncements were not matched by actual practice in the home or in public ministry.
Andrew Mark Eason traces the nature of these discrepancies, as well as the Victorian and evangelical factors that lay behind them. He demonstrates how Salvationists often assigned roles and responsibilities on the basis of gender rather than equality, and the ways in which these discriminatory practices were supported by a male-defined theology and authority. He views this story from a number of angles, including historical, gender and feminist theology, ensuring it will be of interest to a wide spectrum of readers. Salvationists themselves will appreciate the light it sheds on recent debates. Ultimately, however, anyone who wants to learn more about the human struggle for equality will find this book enlightening.
Rammohun was a wealthy Bengali, intimately associated with the British Raj and familiar with European languages, religion, and currents of thought. Dayananda was an itinerant Gujarati ascetic who did not speak English and was not integrated into the culture of the colonizers. Salmond’s examination of Dayananda after Rammohun complicates the easy assumption that nineteenth-century Hindu iconoclasm is simply a case of borrowing an attitude from Muslim or Protestant traditions.
Salmond examines the origins of these reformers’ ideas by considering the process of diffusion and independent invention—that is, whether ideas are borrowed from other cultures, or arise spontaneously and without influence from external sources. Examining their writings from multiple perspectives, Salmond suggests that Hindu iconoclasm was a complex movement whose attitudes may have arisen from independent invention and were then reinforced by diffusion.
Although idolatry became the symbolic marker of their reformist programs, Rammohun’s and Dayananda’s agendas were broader than the elimination of image-worship. These Hindu reformers perceived a link between image-rejection in religion and the unification and modernization of society, part of a process that Max Weber called the “disenchantment of the world.” Focusing on idolatry in nineteenth-century India, Hindu Iconoclasts investigates the encounter of civilizations, an encounter that continues to resonate today.
Would experience affect your choice of method and method affect experience?
Abdul-Masih offers a three-part proposition. The first is that theological method is influenced by theological reasoning. That is, beliefs about the doctrines of revelation and God’s activity will shape one’s attitude toward experience. Your convictions provide a broad definition of “experience,” and determine how it is to be used.
Her second proposition is that one’s attitude toward experience and its use will, in turn, shape subsequent theology. In other words, the relationship between theological method and subsequent theological discourse is circular—or, more accurately, a spiral.
Her third proposition is that “experience” is itself contextual, and therefore there is no right or wrong choice but rather a plurality of methods.
To expand upon and illustrate her claim, Abdul-Masih analyzes, throughout her book, the methods of Edward Schillebeeckx and Hans Frei, who represent the tension in contemporary theology surrounding the issue of experience.
Edward Schillebeeckx and Hans Frei: A Conversation on Method and Christology is a book that will challenge and enlighten those who wish to expand their understanding of theological methodology.
Derived from sixteenth-century government records and court testimonies, hymns, songs and poems, these profiles provide a panorama of life and faith experiences of women from Switzerland, Germany, Holland and Austria.
These personal stories of courage, faith, commitment and resourcefulness interweave women’s lives into the greater milieu, relating them to the dominant male context and the socio-political background of the Reformation. Taken together, these sketches will give readers an appreciation for the central role played by Anabaptist women in the emergence and persistence of this radical branch of Protestantism.
An introduction and a recapitulation of Smith’s contribution as a scholar set the stage for a retrospective look at the published literature. Contributors then examine the transformation of words (the classical religio to the modern religion), particularities of religion in nineteenth-century France, Troeltsch’s concept of religion, the study of religion from an Asian point of view and the categorization of “World Religions.” The concluding essays elaborate contemporary anthropological, cross-disciplinary, semiological, deconstructive and psychoanalytical methodological approaches to the concept and study of “religion.”
Exploring critically different aspects of the concept and study of religion, these provocative essays typically reflect the methodological pluralism currently existing in the field of Religious Studies. Of interest to scholars and students alike, this collection also contains a complete bibliography of W.C. Smith’s publications.
From Marc Lalonde’s introductory essay which delimits Davis’ fundamental position, that the primary task of critical theology is the critique of religious orthodoxy, the essays examine Davis’ distinction between faith and belief and build upon the promise of critical theology as inextricably bound to the promise of faith. They ask: What is its promise? What particular religious ideas, themes, stories are appropriate for its concrete expression? How can the community of faith receive its transformative message? What might be the contribution of other religious traditions and philosophies?
Essays by Paul Lakeland, Dennis McCann, Kenneth Melchin, Michael Oppenheim and Marsha Hewitt respond to these and other questions and critically relate Davis’ work to ongoing developments in modern theology, critical theory, philosophy and the social sciences. Their diversity attests to the comprehensive scope of Davis’ thought and exemplifies the progressive character of contemporary religious discourse. They honour Davis and illuminate the promise of critical religious thinking in itself.
Religious Studies in Atlantic Canada surveys the history and place of the study of religion within Canadian universities. Following a historical introduction to the public and denominationally founded universities in the Atlantic region, the book situates the departments of religious studies in relation to the distinctive characteristics of the various universities in the region, focusing on curriculum, research and teaching.
Bowlby examines the current strengths of the religious studies departments in Atlantic Canada, and where those departments are fragile, i.e., where departments have thrived because of careful long-term planning, as well as where crises of retirements have radically affected the size and strength of departments. In conclusion Bowlby suggests strategies for future survival and growth in the field of religious studies.
Religious Studies in Atlantic Canada is the last of a six-part series on the state of the art of religious studies in Canada, a unique account of the regional differences in the development of religious studies in Canada. Written for anyone interested in the teaching of religion as well as the specialist, the book provides an introduction and an overview of religious studies curricula, faculty research, and teaching areas at the region’s universities.
One of Roger Hutchinson’s many notable accomplishments is his development of a method of dialogue for ethical clarification in situations of diversity. Some of the essays collected here apply this method to specific issues, while others discuss how religious persons and organizations can and do co-operate in a pluralistic world to achieve social and ecological well-being. All essays are of keen interest to those concerned with the role and function of ethics at the matrix of religious conviction and social transformation.
For nearly three decades Roger Hutchinson has been based at Victoria University in Toronto, first in religious studies, then at Emmanuel College, where he completed his teaching career as professor of church and society while serving as principal from 1996 to 2001.
“Every time we raise our voices, we hear echoes.” Jo-Anne Elder, from the Foreword
Through short stories, journal entries and poetry, the women in Voices and Echoes explore the changing landscape of their spiritual lives. Experienced writers such as Lorna Crozier, Di Brandt and Ann Copeland, as well as strong new voices, appear to speak to each other as they draw from a wealth of personal resources to find a way to face life’s questions and discover meaning in their lives.
There is something familiar about these stories and poems — they echo those we’ve heard before and those we’ve half forgotten. Whether they search for a voice in a world where men monopolize or journey into painful memories to free the self from the past, they do not despair, they do not end. Individual entries become the whole story — an unending story of rebirth and reaffirmation.
The book begins with an illuminating foreword that introduces readers to the cultural and philosophical background of many of the stories, and concludes with the reflections of scholars, writers and artists that are intended to provoke further discussion.
New Religious Studies departments that reflected a “science of religion” philosophy were founded, and faculty hired and curricula developed to meet these broader concerns. Current issues, such as graduate studies, research and publication, and faculty hiring are also treated, as are the Bible colleges and theological seminaries which play such an important role in both provinces. Assessments of religious studies research programs and their relation to the general community situate the programs in a wider context and indicate future directions. This solid, sensitively written volume adds considerably to our knowledge of religious studies in Canada and illustrates how yet another region is meeting the needs of a pluralistic society by providing new contexts for the study of religion.
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