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Time to have a tough conversation.
It is time to have a tough conversation.
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But when Jesus started to dismantle the system, they killed him for it. Is that a price that we--rather, is that a price that I--am willing to pay?
In the 1960s Karl Barth and Jurgen Moltmann shared a fascinating exchange of correspondence about Moltmann's Theology of Hope. Here we head back to 1938 (CD I.2) in order to see what Karl Barth really thinks about "theology as eschatology."
Seaton’s work serves as an indispensable resource for all those across North America who grapple with the challenges the church faces in this 21st century context as they seek to carry their cross in obedience to Jesus Christ.
Prayer, as a performance of the divine-human covenantal relationship, is one that provides the basis for human-human (and human-creation) covenantal living and transports it into the Divine Life. The practice of prayer acknowledges humanity’s inability to labour fruitfully apart from God’s labour. (Ps 127)
At the heart of the book is the conviction that Jesus Christ embodies, reveals, and redeems the covenantal relationship between Creator and creation.
I am not opposed to affirming the dignity of God’s creatures, nor repentance, nor trusting in the promise of God-in-Christ.I am opposed to avoiding the truth of our deaths.
Fennell shows that the hermeneutical tools of the modern period need not be rejected, but used for the purposes of the faith of the Church under the discipline of the Rule of Faith.
What worries me is that our ethical discernment is based upon our communal conceptualization of the “God of Justice” – a god that often looks radically different than the God revealed in Jesus Christ.
Stephen D. Morrison has done an outstanding job in proving to the reader perhaps unacquainted with T. F. Torrance that he is a theologian we cannot afford to ignore.
But it has never been the Christian conviction that the Word came as Aquinas’ Summa or that Christ pitched his feminist hermeneutic of suspicion among us. No, the One who was with and was God from the very beginning came among us in flesh.
This Advent vision is one that defines the penultimate mission of the Body of Christ with the assurance that ultimate eschatological promise is well taken care of in crucified hands.
For the perpetuation of conflict is contingent upon our forgetting its cost. To remember the sacrifices of millions; to remember the legacy of armed conflict; to name the inhumanity of which we are capable and willing to inflict upon one another is to already subvert the war-making cycle.
Rather than coddling his hearers in a November 16, 1938 sermon in Berlin, he told them what they needed to hear in the days following the barbarity of the Kristallnacht pogroms: “God is disgusted at the very sight of you.” We might say that Gollwitzer was doing theology “in and for the church,” but he certainly had a unique approach to doing so.
Though reading one more twentieth-century German theologian will not be the decisive factor in this decisive moment, there are at least three good reasons to agree with McMaken that Gollwitzer can offer an important intervention for us now.
On issues like immigration, people rightly sense that political differences are resulting from deep moral disagreement. But too many of our debates on these issues assume that we only disagree about procedures or tactics.
In the midst of a fierce struggle for control of the churches, the pro-Nazi “German Christian” faction preached sermons, edited Bibles, revised hymn-books, altered liturgies, and changed the church calendar. Sometimes they made drastic changes. At the same time, they inherited a form of Christianity that offered little opposition to Nazism.
When we call for the church to be active participants in political discourse for the sake of the poor, we are not calling for them to simply support small social programs that only serve as a bandage to an infesting disease of corruption. We are calling for them to act as a disturbance, to demand fundamental change in state power, and protect those most vulnerable among us like our theology claims to desire.
"Political activism is the place that we arrive when we are exposed to the theology of the Divine and we realize just how greatly its image is lacking in our society."
A response to the recently published manifesto by Christians for Socialism.
Is there any use salvaging religion, and Christianity in particular?
Here are the top five books I read in 2017. What were yours?
A review of W. Travis McMaken's latest book Our God Loves Justice: An Introduction to Helmut Gollwitzer.
Modernity has a problem. What is it, and how does it affect our understanding of God?
All that I say and do is in memory of its error.
Parts of a paper I wrote on a Barthian/Moltmannian response to homelessness in America. Sorry for the length, "academic" jargon, and rough transitions!
Here are some reflections on the books which I have read this year that have made an impact on me.
This is an edited part of an essay I wrote in the Fall of 2017. There (and partly here), I explored the Christologies of the Shepherd of Hermas, the Ebionites, and the Theodotians, then offering an analysis of Michael Bird's new book, Jesus the Eternal Son.
Some reasons why I've been absent, and how God's coming to us has sustained me through the troubles
O victim of our violence, you have more in common with my God than I
So humanity created God in its own Image. In the image of us, we created God.
Violence is not normal, killing should not be celebrated, and guns should not be toys.
While our instincts are to divide the secular from the sacred – the holy from the unclean – the God-human in a feeding trough in Bethlehem breaks these divisions down for us. When we try to remove our theological views from the world around us, we end up taking Jesus out of his own kingdom.
My name is Shane, and I am a recovering victim/perpetrator of American Male Culture.
What do you do when your friends are rapists?
Sports is a religion, and in the context of Jesus Christ, it is a false religion.
One's experience at church shapes how one lives as a Christian outside of the sanctuary. In order for our churches to thrive, and more importantly, for the Church to thrive, we must be willing to learn from each other and develop better ways to teach the Christian life to those who seek it.
Jar Jar Binks is a microcosm of the entire Star Wars saga: the Force does not choose the best and the brightest to succeed, but the least of these. That includes even the most clumsy, stupid, and ignorant Gungan in the entire galaxy.
I ran with him, fought with him, and defended his name.
For Block, the Old (or, as he states, First) and New Testaments do not represent two distinct epochs. Rather, "the contrast between ancient Israel's experience and that which the New Testament makes available was not between law and grace, but between mediated grace and embodied grace" (xiv, emphasis original). As someone who has marinated in Moses' words for the past thirty years, Block is convinced that the message of Deuteronomy is not burdensome and oppressive. Rather, for Block, the message of Deuteronomy is Gospel, for God has decided to be God for Israel and give them life.
As the body of Christ, the church must provide a vision of being in community in which persons with disability are included not just on the periphery, but as vital and contributing members. But what does this have to do with the body, and, in particular, the "disabled" body?
Tanner contends that Christianity must work towards appropriate theological responses to the economic systems of this world, evaluating them in light of our theological doctrines, and positing constructive alternatives wherever these economic systems fall short of our theological ideals. How do we move forward? By employing these three principles.
Jesus is not reluctant to speak of glory, but it is located on the other side of his death and resurrection. The way of the cross is the way of glory. The glory of Christ is only possible once we tread the road towards our own death. Like Abram, we must be "as good as dead" to our selves, recognizing that on our own we are incapable of salvation. On our own, we cannot walk this journey towards death. But the promise of the Gospel is that we do not walk this life on our own, for when we are as good as dead, Christ comes alongside us and walks with us on our journey towards new life.
In which I outline my favourite reads of 2017.
I can't help but wonder if we as the church catholic are actually that much better off than we were five hundred years ago. There is but one body of Christ, yet many churches still cannot get along, never mind worship together. Christ's body was broken for us, not for us to emulate, but so that we would be made whole in his presence. As long as the church remains separated from the rest of her body, can we really call the results of the Reformation good?
For Barth, "witnessing means pointing in a specific direction beyond the self and on to another" (CD I/1, 111). In this way, Grünewald’s Crucifixion not only offers a depiction of who God is, but also functions as an apologetic for the way one is to do theology.
In and of itself, the cult of normalcy is not a bad thing. However, when it goes unrecognized, it can wrongfully lead to exclusion and oppression.
The question isn't whether God is at work or not. The question is whether we are attentive enough to see it.