This post originally appeared as a contribution at Conciliar Post.
One of the great privileges of being a part of the Conciliar Post community is the opportunity to have meaningful conversations about substantive theological issues while remaining charitable toward our interlocutors. Not that we are the only website that promotes this type of dialogue. But in an era of increased incivility and rhetorical debauchery, it is a welcome relief to have a conversation rather than a shouting match. Continue reading
In this first half of Nomadic Text, Breed does much to complicate a notion of biblical reception history. The problematic nature of borders frames this argument, specifically the murky ways in which biblical scholars often define (or fail to define) the differentiations between the composition and reception of texts. No longer may complicated zones be neglected and ontological assumptions about the character of the biblical text be allowed to dictate the approaches of biblical scholars to the biblical formation and reception. Instead, Breed highlights the problem of determining where authorship and editing mix, how textual combination, redaction, and editing indistinguishably merge with the beginnings of scribal copying and textual corruption. Reception history involves more than just what happens after the final form of a text comes into existence. Rather, this field of inquiry should encompass the complex and pluriform ways in which the multiplicity of biblical texts have arisen, the difficulties of explanatory contextualization, and the recognition of the sign/signifier/substitution realities of language. Continue reading
Response to “Exodus from Bondage: Luke 9:31 and Acts 12:1-24” by Susan Garrett
In her article “Exodus from Bondage: Luke 9:31 and Acts 12:1-24,” Susan Garrett argues that Luke employed a soteriology of exodus, wherein Jesus (and to a lesser extent, through thematic recapitulation, Peter) stood as true Israel and freed his people from bondage to Satan. Central for this paper is the collective memory of Israel, which Garrett suggests regularly drew upon the Exodus paradigm as a source of historical renewal for Israel. Picking up on these themes, Luke cast Jesus’s journey to Jerusalem as the faithful journey of Moses to the Promised Land. Culminating in his passion and resurrection, Jesus leads the better exodus and leads the people of Israel from bondage to Satan. Whereas ancient Israel sought to inherit the land, Luke indicates that only through the formation of the Christian community in Jerusalem—the Christ-follower inheritance of the land—may God’s promise to Abraham truly be fulfilled. Continue reading
This post is part of an ongoing series on the Scriptures of Saint Patrick of Ireland.
Anyone even remotely familiar with the contents of the Christian Bible cannot help but recognize Patrick’s near constant reliance upon the scriptures in his writings. In the words of J.B. Bury, Patrick “was a homo unius libri; but with that book, the Christian Scriptures, he was extraordinarily familiar. His writings are crowded with Scriptural sentences and phrases….” There are few paragraphs of the Confessio which do not contain numerous allusions to the scriptures and quotations (sometimes streams of quotations) are never far from Patrick’s pen. In short, Patrick’s writings exhibit consummate scriptural consciousness, being filled with biblical phraseology and literarily rooted in the verba of scripture. Continue reading
Whatever you may think about him or his followers, Jesus of Nazareth continues to capture the attention of billions across the planet. From church-going Christians and New Atheists to the media and academics, Jesus remains a pretty popular guy, at least in terms of the time spent discussing this first century Palestinian Jew and his various views on contemporary issues. Amidst these ongoing conversations about what Jesus would think or say about the latest news cycle there are those who have proposed a quest (or, more accurately, quests) for the real Jesus of Nazareth, the Jesus of history who stands behind the Jesus of Christian faith. These voices—which are by no means new—have long influenced the popular understanding of the Nazarene and continue to shape how many people interpret the message of Jesus. However, many practicing Christians remain generally unaware of the divergent claims regarding the “Jesus of Faith” and the “Jesus of History” and are (understandably) concerned when they first encounter such statements. Continue reading
What does it mean to be made in the image of God? This topic has a long and varied history of discussion, spanning at least the four thousand-or-so-year history of Judeo-Christian religion. For Christians, our reflections on this topic must begin with the words of Genesis: Continue reading
The dialogue between faith and reason has long held a place of prominence in the Christian tradition. Sometimes this relationship has been understood positively—construed in the words of Anselm of Canterbury as “faith seeking understanding”—and other times it has been construed negatively—perhaps best represented by Tertullian of Carthage when he asked, “What has Athens to do with Jerusalem?” However one views the relationship between faith (or theology) and reason (or philosophy), coming to terms with how these “spheres of knowing” interact with one another remains an important part of not only what it means to be a Christian, but also what it means to be a human. Thinking carefully and critically about both theology and philosophy is an important posture for finding answers to life’s great questions. Here, I want to briefly comment on this relationship between theology and philosophy for one of the earliest followers of Jesus, the Apostle Paul. Continue reading
This post is part of an ongoing series reflecting on “Conceptions of the Ultimate”, the manner in which world religions understand the divine. Today’s reflection engages the perspective of Livia Kohn on ultimate reality in Chinese religion.
Kong Fuzi (Confucius)
While finding Kohn’s treatment of the complexities and uniqueness of Chinese religions insightful, I was again struck by the important role of texts in the development and practice of the religions this course has considered. This reflection seeks to note the central role that texts and textual appeals seem to play in Chinese religions, as alluded to throughout Kohn’s essay. The essay begins by noting that ultimate reality is often considered in philosophical, practical, and mythical ways (10), and that through these lenses religious claims about the resolution of the human predicament are made (11). In the Christian tradition at least, philosophical, mythical, and (though to a somewhat lesser extent) practical doctrines and exhortations are almost always recorded and appealed to within the context of a text (at least the ones that are influential in the long-run). This paradigm seems to hold true for Chinese religions as well, with Daoist texts and Confucian sages functioning as the best sources for thinking about Ultimate Reality in the Chinese context (12-13). Kohn also directs us toward considering the problem of language in conceiving of Chinese religions. Not only are there no terms that correlate to the idea of “ultimate reality” (11), but the language that can be used to point towards that idea is confronted by the paradox of Chinese thought, where “If it’s the Dao, you cannot see it; if you can see it, it’s not that Dao” (12). For practioners of Chinese religion, the experience of ridding oneself of passions, emotions, and individual consciousness and seeking to align one’s conscience with the order of the cosmos appears to serve as the path for realization the “Ultimates,” the pluriform ways in which the “unreal, invisible, and intangible” ultimate may be experienced (31). Continue reading
This post is part of an ongoing series investigating “Conceptions of the Ultimate”, the ways in which the world religious approach and understand the Divine. Today’s post engages a chapter of Mark C. Taylor’s work, After God.
In this reflection, I want to focus on Taylor’s chapter “Religious Secularity,” specifically his discussion of the doctrine of the Trinity and its implications for understanding Protestant theology’s impact on the formation of the “secular” West. From the perspective of one having been trained in theological method and the history of the doctrine of the Trinity, there are a number of points that Taylor draws out in his discussion worthy of consideration. First, Taylor’s relation of the Trinitarian scheme to visions of the “interplay between God, self, and world” is fundamentally positive, and would seem to serve as an excellent starting point for Taylor’s constructive theological claims for the 21st century (139). This tri-part reality he effectively ties into conceptions of “creative mergence” (later developed by Hegel) as the source of appropriate theologies of nature, history, and culture (142). Continue reading