The Bible and the Enlightenment. A case study. Alexander Geddes (1737–1802). (The proceedings of the bicentenary Geddes Conference held at the University of Aberdeen, 1–4 April 2002). Edited by William Johnstone. (Journal for the Study of the Old Testament. Supplement Ser., 377.) Pp. xiv+234. London–New York: T. & T. Clark, 2003. £70. 0 8264 6654 0

2007 ◽  
Vol 58 (04) ◽  
Author(s):  
John Riches
2014 ◽  
Vol 15 (1) ◽  
pp. 78-80
Author(s):  
Amy Chen

Trends in Rare Books and Documents Special Collections Management, 2013 edition by James Moses surveys seven special collection institutions on their current efforts to expand, secure, promote, and digitize their holdings. The contents of each profile are generated by transcribed interviews, which are summarized and presented as a case study chapter. Seven special collections are discussed, including the Boston Public Library; AbeBooks; the University of Illinois at Urbana-Champaign; Washington University of St. Louis; the Archives and Rare Books Library, University of Cincinnati; the Rare Books and Manuscript Library at The Ohio State University; and the Manuscript, Archives, and Rare . . .


2021 ◽  
pp. 200-243
Author(s):  
Larry Abbott Golemon

The sixth chapter analyzes theological schools that realigned themselves with the modern research university. Several narratives are explored: the struggle between Thomas Jefferson’s University of Virginia and seminary founders like John Holt Rice; the influence of the German university through immigrants like Phillip Schaff and theologians who studied abroad; the pragmatic adaptation of the German encyclopedia for organizing theological studies; the impact of the American university’s pragmatism, social sciences, and social reform on seminaries; and the influence of progressive education and the religious education movement on theological schools. University Divinity schools led this movement, especially the University of Chicago built by William Rainey Harper, but a number of independent schools, like Union Theological Seminary in New York, sought such realignment as “theological universities.” This realignment of theological schools had significant benefits, as it increased elective studies, developed specialized fields of ministry, and brought the social sciences to theological education. However, the realignment had unforeseen problems as it widened the gap between academics and those of professional practice; distanced faculty from interdisciplinary work and church leadership; replaced the Bible as a unifying discipline with “the scientific method”; and replaced the integrative role of oral pedagogies with scholarly lectures and the research seminar.


2010 ◽  
Vol 53 (1) ◽  
pp. 61-86 ◽  
Author(s):  
MARK GOLDIE

ABSTRACTIn the closing decades of the eighteenth century, Alexander Geddes (1737–1802) pressed Catholicism and the Enlightenment to the limits of their tolerance. A Catholic priest, he fled the censure of his Scottish superiors and settled in England, where he became a spokesman for the Catholic laity in their controversies with the hierarchy, and mingled in radical Protestant circles among the ‘Rational Dissenters’. In three domains, he appalled his contemporaries. First, Geddes prepared a new version of the Bible, which threatened to undermine the integrity of revelation, and offered mythopoeic accounts of the Old Testament that influenced Blake and Coleridge. Second, he embraced ‘ecclesiastical democracy’, denouncing papal and episcopal authority and proclaiming British Catholics to be ‘Protesting Catholic Dissenters’. Third, he applauded French republicanism, and adhered to the Revolution long after Edmund Burke had rendered such enthusiasm hazardous. Geddes was an extreme exponent of the Catholic Enlightenment, yet equally he was representative of several characteristic strands of eighteenth-century Catholicism, which would be obliterated in the ultramontane revanche of the following century.


2012 ◽  
Vol 65 (4) ◽  
pp. 402-420
Author(s):  
R. W. L. Moberly

AbstractInitially I briefly expound Martin Buber's Two Types of Faith so as to clarify Buber's sharp contrast between Jewish faith (Hebrew Emunah) and Christian belief (Greek Pistis). I suggest that Buber's polarisation of Emunah, a trust and existential engagement with God, over against Pistis, an intellectual acknowledgement which lacks immediacy with God, has certain resonances with Wilfred Cantwell Smith's distinguishing between ‘faith’ and ‘belief’ in his attempt to overcome the Enlightenment tendency to reduce religious faith to propositional belief. I also acknowledge that Buber's conceptually alert and religiously constructive engagement with the Bible in its own way embodies many of the concerns in the current attempts to bring Bible and theology together via ‘theological interpretation’ or ‘a canonical approach’. However, Buber's account of the Old Testament overlooks the presence of the idiom ‘to know that’ (Hebrew yada( ki), which points to the importance of cognitive content in relation to knowing Israel's God. I consider a number of narratives which feature the deuteronomic idiom ‘to know that Yhwh is God’ (or closely comparable formulations) – Elijah on Mount Carmel (1 Kings 18), Rahab (Joshua 2), Naaman (2 Kings 5) and David and Goliath (1 Samuel 17) – and consider the function of ‘knowing that Yhwh is God’ in each passage. By way of conclusion I reflect on the complementarity of ‘knowing God’ and ‘knowing about God’ and the problematic nature of tendencies, represented by Buber, to set these over against each other. I also suggest that there is fruitful work to be done through a comparative and synthetic biblical and theological study of the relationship between the Old Testament concern that people should ‘know that Yhwh is God’ and the New Testament concern that people should ‘believe that Jesus Christ is Lord’.


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