La paz como un signo de estos tiempos : la Iglesia latinoamericana ante la violencia y el aporte de las mujeres a la paz

Resumen: Esta ponencia forma parte del primer Panel Inaugural del II Congreso de Teólogas latinoamericanas y alemanas “Espacios de Paz”, realizado del 28 al 31 de marzo de 2016. Se aborda el tema de la paz como signo de estos tiempos desde tres claves: el contexto latinoamericano, la centralidad de la violencia en los estudios sobre la paz y su relación con las mujeres como constructoras de paz y víctimas de violencia. La reflexión se organiza en dos partes: primero, se analiza el discernimiento teológicopastoral sobre la paz realizado por la Conferencia de Medellín, en un contexto de subdesarrollo e injusticia caracterizados como violencia institucional y pecado estructural; además, se mencionan en forma breve los desafíos de reconciliación que plantearon los procesos de transición que siguieron a los gobiernos militares y a los conflictos armados internos. En la segunda parte, se enfocan algunos valores y esferas de la paz y la violencia –personal, estructural y cultural–, para considerar el concepto secular y cristiano de “pacificación” (peacebuilding) y los aportes teóricos y prácticos de las mujeres en la construcción de la paz en contextos de violencia.

Magisterio-teología : relación, esquemas eclesiológicos y proceso evolutivo en el período de 1950-1975

Resumen: El artículo se propone analizar la relación entre el magisterio y los teólogos desde la especificidad de los esquemas eclesiológicos. Esta formalidad eclesiológica es animada por la conjetura de que en los momentos de relaciones conflictivas entre el magisterio y la teología, confluyen dos esquemas eclesiológicos diversos en los que alguno de los interlocutores asume funciones no propias dejando al otro en un espacio eclesial no acorde a sus especificidades. Después de un desarrollo histórico se pasa a una elaboración especulativa desde el análisis lingüístico del discurso teológico.

Nueva lectura del concepto de ley natural en Tomás de Aquino : “nueva escuela del derecho natural” o “nueva teoría de la ley natural”

Resumen: La “Nueva Escuela del Derecho Natural” (NEDN) pretende ser una “recuperación” de la “Teoría clásica de la ley natural”. Sus principales representantes son G. Grisez, J. Finnis, J. Boyle, R. P. George y W. May. A ellos se agregan varios pensadores de Estados Unidos y Canadá como R. Shaw, R. Lawler, J. C. Ford, R. A. Connor, T. Kennedy, entre otros. Esta escuela se endilga la recuperación de la versión “auténtica” de Tomás de Aquino de la ley natural, por una reinterpretación de la misma, al entender que ella ha sido deformada por teólogos morales posteriores. En una primera etapa, el trabajo aborda las posiciones centrales de la NEDN, principalmente de Germain Grisez y John Finnis, sin desatender a sus seguidores y críticos. En segundo lugar, y por el planteo de la NEDN, se hace preciso el ocuparse de las fuentes del entredicho, a saber, el concepto de ley en Tomás de Aquino y su impostación en la naturaleza y en la racionalidad práctica.

Los teólogos de la revolución : clero popular y clero ilustrado

El autor señala el papel singular y de primera magnitud que asumió el clero en los tres primeros decenios de la configuración política y organización de Argentina. El artículo presenta el cuadro cultural del Virreinato en los tiempos de la Revolución, los centros de estudio de la filosofía y de la teología en el Virreinato a los que recurrían el clero secular y religioso y el lugar que les cupo a las órdenes religiosas en esa tarea. Se hace referencia al rol que asumió el clero ilustrado, tanto religioso como secular, en la justificación doctrinaria tanto teológica como política y la fundamentación de la Revolución, y la influencia del clero popular en la realización de dicho proyecto, a la cabeza de los movimientos; ambos integrados predominantemente por criollos. Se han elegido ocho teólogos, nativos todos, cinco con grado de doctor en teología y los restantes tres con estudios superiores en filosofía, la mayoría jóvenes.

Los rostros de la comunión : una propuesta sistemática a partir de la teología de Yves M. J. Congar

Resumen: El autor hace una relectura del pensamiento de Yves Marie-Joseph Congar sobre la comunión eclesial proponiendo una nueva sistematización en torno a la idea de “rostros”. Esto permitirá recorrer los temas fundamentales del teólogo francés: la comunión como vínculo con el misterio trinitario (rostro teológico), como vínculos al interno del Pueblo de Dios (rostro eclesiológico), como diálogo y comunión con el mundo (rostro pastoral), como continuidad y novedad en una Tradición eclesial (rostro histórico-tradicional) y como búsqueda de unidad plena con los demás cristianos (rostro ecuménico). Este texto intenta recuperar el valioso aporte de uno de los activos protagonistas del Vaticano II para mirar con esperanza los desafíos de la eclesiología post-conciliar.

La reflexión sobre la temporalidad en la teología de Henri de Lubac

Si bien la preocupación por la temporalidad no asume en Henri de Lubac un desarrollo sistemático, sin embargo es posible encontrarla como una temática subyacente y transversal en muchos de sus textos, relacionada estrechamente con la reflexión sobre el valor y el sentido de la historia. El autor propone indagar sobre el valor de lo temporal en la confrontación con las doctrinas del budismo, del humanismo ateo y de Joaquín de Fiore. El misterio del sobrenatural es la cuestión teológica elegida para exponer la respuesta y posición del teólogo francés en relación a la temporalidad. Finalmente la apertura de perspectivas críticas permitirá prolongar su pensamiento en preocupaciones actuales.

Meanings of the Sabbath for Worship in the Seventh-Day Adventist Church

This study investigates the meanings and significance of the seventh-day Sabbath for worship in the Seventh-day Adventist Church. In recent years, both the day and concept of Sabbath have attracted ecumenical attention, but the focus of scholarship has been placed on Sunday as the Lord's Day or Sabbath with little consideration given to the seventh-day Sabbath. In contrast, this project examines the seventh-day Sabbath and worship on that day from theological, liturgical, biblical and historical perspectives. Although not intended as an apology for Seventh-day Adventist practices, the work does strive to promote a critical and creative conversation with other theological and liturgical traditions in order to promote mutual, ecumenical understanding. Historical research into the origins and nature of the principal day for weekly Christian worship provides a starting point for discussion on Sabbath. Reconsideration of the relationship between Judaism and early Christianity in recent studies suggests that the influence of Judaism lasted longer than previously supposed, thereby prolonging the developmental process of Sabbath (seventh day) to Sunday. A possible coexistence of Sabbath and Sunday in early Christianity offers an alternative to perspectives that dichotomize Sabbath and Sunday from Christian antiquity onward, and thus for the Seventh-day Adventist Church, suggests biblical and historical validity for their Sabbath worship practice. Recent theological perspectives on Sabbath and Sunday are examined, particularly those of Karl Barth, Jürgen Moltmann and Pope John Paul II. While all three of these theologians stress the continuity of Sabbath and Sunday and speak mainly to a theology of Sunday, they do highlight the significance of Sabbath—which is relevant to an interpretation of seventh-day Sabbath worship. The study concludes that the seventh-day Sabbath is significant for worship in the Seventh-day Adventist Church because it symbolizes the relationship between God and human beings, reminds humanity of the creating and redeeming God who acts in history, and invites persons to rest and fellowship with God on a day sanctified by God.

Living with Jesus: Practical Christologies in Two Boston American Baptist Churches

This dissertation, an exercise in practical theology, undertakes two tasks. First, it examines how the story of Jesus is appropriated and embodied in the corporate practices of worship and mission (congregational christology) and in the daily lives of ordinary believers (everyday christology) at First Baptist Church in Jamaica Plain and Ruggles Baptist Church in Boston, Massachusetts. Second, it places these practical christologies in dialogue with the academic christology of James McClendon to see what creative and critical insights emerge. A key assumption of the study is that doctrinal reflection is precipitated when the story of Jesus interacts with human stories in both autobiographical and public domains. "Living with Jesus" contends that the understandings of Jesus present in the everyday lives of believers and in a congregation's worship and mission merit the attention of scholars in the disciplines of sociology and theology. This dissertation demonstrates that scholarly research on the visible church, everyday religion, and Christian doctrine pays limited attention to the theologies operative in the everyday lives of believers and congregational practices. A gap exists in scholarly knowledge, which "Living with Jesus" attempts to redress. The empirical results of qualitative research fieldwork are set in the context of historical overviews and contemporary snapshots of First Baptist Church in Jamaica Plain and Ruggles Baptist Church. "Living with Jesus" identifies three types of practical christology operative across the two congregations in corporate practices and the everyday lives of individuals: evangelical christology; exemplarist christology; and prophetic christology. The empirical research shows that for a significant minority of people in the sample, the prevailing understanding of Jesus can best be described as a hybrid christology. By paying attention to McClendon's treatment of the Jesus story and placing the three identified practical christologies in dialogue with his christology, it becomes apparent that each practical christology is simultaneously liberating and limiting. This dissertation argues that evaluating a particular practical christology in relation to the Gospel requires an intentional and disciplined effort on the part of congregations, ordinary believers, and theologians. Questions are proposed to assist further christological reflection on worship, mission, pastoral care, and Christian education.

Rambo's Interdisciplinary Approach to Religious Conversion: The Case of St. Augustine

This dissertation illustrates the merits of an interdisciplinary approach to religious conversion by employing Lewis Rambo’s systemic stage model to illumine the process of St. Augustine’s conversion. Previous studies of Augustine’s conversion have commonly explored his narrative of transformation from the perspective of one specific discipline, such as theology, history, or psychology. In doing so, they have necessarily restricted attention to a limited set of questions and problems. By bringing these disciplines into a structured, critical conversation, this study demonstrates how formulating and responding to the interplay among personal, social, cultural, and religious dimensions of Augustine’s conversion process may eventuate in the consideration of issues previously unarticulated and thus unaddressed. Rambo (1993) formulates a model of religious change that consists of what he calls context, crisis, quest, encounter, interaction, commitment, and consequences. Change is explained by drawing upon the research and scholarship of psychologists, sociologists, anthropologists, and religionists, in conjunction with the contributions of theologians. This study unfolds in the following chapters: I. Introduction; II. Literature review of scholarship about conversion, with emphasis on explication of Rambo’s model; III. A description of the case of Augustine, drawn from a close reading of the Confessions; IV. Literature review of scholarship about Augustine’s conversion; V. Interdisciplinary interpretation of Augustine’s conversion; and VI. Implications for scholars of conversion, and for pastoral caregivers, as well as recommendations for future research. This dissertation demonstrates how Augustine’s conversion experience was deeply influenced by 1) psychological distress and crisis; 2) the quest to know himself and the divine; 3) interactions with significant others; 4) participation in Christian communities; 5) philosophical and cultural changes; and 6) the encounter with the divine. As such, this study reveals the value of interpreting Augustine’s conversion as an evolving process constituted in multiple factors that can be differentiated from one another, yet clearly interact with one another. It examines the implications of constructing an interdisciplinary approach to Augustine’s conversion narrative for both the academy and the Christian community, and recommends the use of Rambo’s model in studies of other cases of religious change.

Computer-Mediated Communication and Ecclesiological Challenges To and From the Reformed Tradition

Communities of faith have appeared online since the inception of computer -­ mediated communication (CMC)and are now ubiquitous. Yet the character and legitimacy of Internet communities as ecclesial bodies is often disputed by traditional churches; and the Internet's ability to host the church as church for online Christians remains a question. This dissertation carries out a practical theological conversation between three main sources: the phenomenon of the church online; ecclesiology (especially that characteristic of Reformed communities); and communication theory. After establishing the need for this study in Chapter 1, Chapter 2 investigates the online presence of Christians and trends in their Internet use, including its history and current expressions. Chapter 3 sets out an historical overview of the Reformed Tradition, focusing on the work of John Calvin and Karl Barth, as well as more contemporary theologians. With a theological context in which to consider online churches in place, Chapter 4 introduces four theological themes prominent in both ecclesiology and CMC studies: authority; community; mediation; and embodiment. These themes constitute the primary lens through which the dissertation conducts a critical-­confessional interface between communication theory and ecclesiology in the examination of CMC. Chapter 5 continues the contextualization of online churches with consideration of communication theories that impact CMC, focusing on three major communication theories: Narrative Theory; Interpretive Theory; and Speech Act Theory. Chapter 6 contains the critical conversation between ecclesiology and communication theory by correlating the aforementioned communication theories with Narrative Theology, Communities of Practice, and Theo-­Drama, and applying these to the four theological themes noted above. In addition, new or anticipated developments in CMC investigated in relationship to traditional ecclesiologies and the prospect of cyber-­ecclesiology. Chapter 7 offers an evaluative tool consisting of a three-­step hermeneutical process that examines: 1) the history, tradition, and ecclesiology of the particular community being evaluated; 2) communication theories and the process of religious-­social shaping of technology; and 3) CMC criteria for establishing the presence of a stable, interactive, and relational community. As this hermeneutical process unfolds, it holds the church at the center of the process, seeking a contextual yet faithful understanding of the church.

Christian Witness on the Plateau Vivarais-Lignon: Narrative, Nonviolence, and the Formation of Character

This dissertation analyzes the theological and ethical convictions that led the people of the Plateau Vivarais-Lignon to shelter thousands of refugees between 1939 and 1945. It does so by examining the themes of narrative identity, hospitality, character formation, nonviolence, and the contextual witness of church tradition. Though a number of studies have been published about the rescue activity in this region of France during World War II, none have thoroughly analyzed the theological nature of this activity. Using the Plateau Vivarais-Lignon as a case study in theological ethics, the dissertation draws on historical sources as well as the work of contemporary theologians and ethicists to understand, interpret, and analyze the witness of this community. After situating its rescue and resistance work within the Huguenot narrative of persecution and exile, I examine the theological convictions of the Reformed pastor of Le Chambon-sur-Lignon, André Trocmé, who played a key role in making the Plateau a place of refuge during the Holocaust. The study highlights the importance of narrative in the actions of this community and discusses the relationship between narrative, character, and ethics. It then examines the nonviolent commitments of key leaders of the rescue effort, using this analysis as a springboard to engage in broader theological reflection about the ethics of nonviolence. After examining the radical hospitality practiced on the Plateau in light of biblical narratives and Reformed history, I investigate the counter-cultural nature of Christian hospitality. The study concludes by analyzing the nature and witness of the church in light of the legacy of the Plateau Vivarais-Lignon. The dissertation suggests that increased academic and ecclesial attention be given to the relationship between narrative and character, the counter-cultural shape of Christian hospitality, and the active nature of nonviolence. It presents an in-depth analysis of the theological and ethical convictions of the people of the Plateau Vivarais-Lignon, arguing that their witness has ongoing significance for communities of faith as they grapple with how to form disciples, relate to the wider society, welcome strangers, and communicate God's shalom in a world of violence.

Making Sadza with Deaf Zimbabwean Women: A Missiological Reorientation of Practical Theological Method toward Self-Theologizing Agency among Subaltern Communities

Missiological calls for self-theologizing among faith communities present the field of practical theology with a challenge to develop methodological approaches that address the complexities of cross-cultural, practical theological research. Although a variety of approaches can be considered critical correlative practical theology, existing methods are often built on assumptions that limit their use in subaltern contexts. This study seeks to address these concerns by analyzing existing theological methodologies with sustained attention to a community of Deaf Zimbabwean women struggling to develop their own agency in relation to child rearing practices. This dilemma serves as an entry point to an examination of the limitations of existing methodologies and a constructive, interdisciplinary theological exploration. The use of theological modeling methodology employs my experience of learning to cook sadza, a staple dish of Zimbabwe, as a guide for analyzing and reorienting practical theological methodology. The study explores a variety of theological approaches from practical theology, mission oriented theologians, theology among Deaf communities, and African women’s theology in relationship to the challenges presented by subaltern communities such as Deaf Zimbabwean women. Analysis reveals that although there is much to commend in these existing methodologies, questions about who does the critical correlation, whose interests are guiding the study, and consideration for the cross-cultural and power dynamics between researchers and faith communities remain problematic for developing self-theologizing agency. Rather than frame a comprehensive methodology, this study proposes three attitudes and guideposts to reorient practical theological researchers who wish to engender self-theologizing agency in subaltern communities. The creativity of enacted theology, the humility of using checks and balances in research methods, and the grace of finding strategies to build bridges of commonality and community offer ways to reorient practical theological methodologies toward the development of self-theologizing agency among subaltern people. This study concludes with discussion of how these guideposts can not only benefit particular work with a community of Deaf Zimbabwean women, but also provide research and theological reflection in other subaltern contexts.

The Church of Scotland and the English apocalyptic imagination, 1630-1650

This article explores the evolution of the eschatological identity of the Church of Scotland within the framework of English puritan apocalyptic thought in the period 1630–50. From the beginnings of reformation, English protestant theologians constructed an elaborate series of readings of Biblical apocalyptic texts through which they attempted to understand contemporary events. By the 1630s, English puritan exegetes had begun to identify within the Biblical text a distinctive role for Scottish Presbyterianism. The Scottish church, which, in the opinion of many English puritans, moved towards a more rigorously reformed ecclesiology as the 1630s progressed, was identified as a harbinger of the millennial glory that English puritans would shortly share. But as the relationship between Parliament and Presbytery turned sour, English puritans increasingly identified the Scottish church as the apocalyptic menace that stood in the way of their millennial fulfilment – a feeling made vivid in the rhetoric of the Cromwellian invasion.

In Pursuit of Human Dignity

The discussion of human dignity raises such complex issues, and the issues that current scholarship now considers central to its understanding are so daunting, that we are in danger of not being able to see the forest for the trees. This Introduction forms the first chapter of a book of essays (Christopher McCrudden (ed.), UNDERSTANDING HUMAN DIGNITY,
Proceedings of the British Academy/Oxford University Press, in press) by a multi-disciplinary group of historians, legal academics, judges, political scientists, theologians, and philosophers, arising from a Conference held in Rhodes House, Oxford In June 2012. The Introduction aims to provide a guide, a map, through the thicket of current dignity scholarship. It situates the subsequent chapters of the book within an overview of the terrain that currently constitutes debates about the use of dignity in these fields. I have not attempted to put forward my own
comprehensive account of dignity. Mostly based on the rich conversations that took place at the Conference, I have sought, rather, to probe the potential strengths and weaknesses of all of the principal positions identified, at least in some contexts taking on the role of a Devil’s Advocate.

Calvinist Absolutism: Archbishop James Ussher and Royal Power

Archbishop James Ussher's manuscript notebooks allow us to observe the making of a Calvinist absolutist and to orientate the archbishop's beliefs about royal power within European Reformed thought as a whole. By 1643, Ussher was preaching a polished and complete theory of absolute royal power, and it is possible to track the development of this political theory forward from his undergraduate days in the 1590s. Throughout his life Ussher engaged anxiously with Reformed theologians abroad, who generally favored limited rather than absolute monarchy. Nevertheless, Ussher shared with these Reformed colleagues both an antipathy to aspects of Aristotelian politics and a commitment to the divine institution of royal power. Finally, despite Ussher's hostility to Laudian innovations in the Irish Church, his heartfelt political beliefs made him a firm supporter of Stuart absolutism throughout the Three Kingdoms.