scholarly journals Incarnation, Posthumanism and Performative Anthropology: The Body of Technology and the Body of Christ

2021 ◽  
Author(s):  
Michael S Burdett
Keyword(s):  
Human Life ◽  
Belief Systems ◽  
The Body ◽  
The Self ◽  
The Other ◽  
Body Of Christ ◽  
Intelligent Machines ◽  
Other Hand ◽  
The Church

Abstract This essay argues that a Christian incarnational response to posthumanism must recognize that what is at stake isn't just whether belief systems align. It seeks to relocate the interaction between the church and posthumanism to how the practices of posthumanism and Christianity perform the bodies, affections and dispositions of each. Posthuman practices seeks to habituate: (1) A preference for informational patterns over material instantiation; (2) that consciousness and the self are extended and displaced rather than discrete and localized; (3) that the body is merely a tool, the original prosthesis we learn to manipulate and (4) that human life is organized such that it is seamless with intelligent machines. The Christian performance of embodied life, on the other hand, has Christ as template and, in the Eucharist, Christians are marked by offering, sacrifice and celebration in a community that affirms the integrity of our common incarnate life.

scholarly journals Sabbath Observance in the Context of COVID-19 Pandemic

2021 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Geoffrey Kinyua Njeru ◽  
John Kiboi
Keyword(s):  
The Body ◽  
Seventh Day Adventist ◽  
The Other ◽  
Body Of Christ ◽  
Church Fathers ◽  
Crucial Question ◽  
Other Hand ◽  
The Church

The study of the nature of the church1 is very significant to the body of Christ. Often, when this subject is introduced, Christians tend to ask: which is the true church and how can it be identified? Most churches claim to be the only ‘true church’ based on their teachings and this has continued to divide the body of Christ across the centuries. The Seventh Day Adventist (SDA) church has maintained the physical observance of the Sabbath to be one of the marks2 of identifying the ‘true church,’ yet the church fathers described the church as One, Holy, Catholic and Apostolic. The SDA uses the Sabbath worship as a mark of identifying a ‘true church’ alongside the four attributes; and on the other hand, those churches that do not worship on Saturday regards the SDA’s emphasis of worshipping on Saturday as ‘worshipping the day’ rather than the almighty God. Besides this, misunderstandings have been encountered between the SDA and the so-called Sunday churches concerning the issue of what constitutes the true Sabbath. The study employs the dialogical-ecclesiological design in its bid to understand the contestations between the SDA and the ‘Sunday churches’ and in its building on the premise that dialogue is critical in our endeavor to find a new understanding and re-interpretation of the Sabbath, as one of the marks of a true church. The crucial question remains: can the observance of physical Sabbath be considered as one of the key marks of knowing the ‘true Church’?

scholarly journals Towards a Kenotic Identity Politics: Migration, Transformation and the Eucharist

Religions ◽  
2021 ◽  
Vol 12 (6) ◽  
pp. 380
Author(s):  
Matthew John Paul Tan
Keyword(s):  
Identity Politics ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Eucharistic Theology ◽  
Critical Tradition ◽  
Other Hand ◽  
Massive Influx ◽  
Identity Based ◽  
The One

This paper will focus on one element of the pushback against the massive influx of immigrants taken in for humanitarian purposes, namely, an identity-based chauvinism which uses identity as the point of resistance to the perceived dilution of that identity, brought about by the transformation of culture induced by the incorporation of a foreign other. The solution to this perceived dilution is a simultaneous defence of that culture and a demand for a conformity to it. While those in the critical tradition have encouraged a counter-position of revolutionary transformation by the other through ethics, dialogue, or the multitude, such a transformation is arguably impeded by what is ultimately a repetition of the metaphysics of conformity. Drawing on the personalism of Emmanuel Mounier and the Eucharistic theology of Creston Davis and Aaron Riches, this paper submits an alternative identity politics position that completes the revolutionary impulse. Identity here is not the flashpoint of a self-serving conflict, but the launch-point of politics of self-emptying, whose hallmarks include, on the one hand, a never-ending reception of transformation by the other, and on the other hand, an anchoring in the Body of Christ that is at once ever-changing and never-changing.

Ecclesiology

2019 ◽  
pp. 224-240
Author(s):  
Tom Greggs
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Corporate Body ◽  
The World ◽  
The Holy Spirit ◽  
The Church

This chapter examines Bonhoeffer’s account of the church and advocates that throughout Bonhoeffer’s corpus there remains a desire to explicate the reality of the church in terms of its structural being with and for the other. This structure exists both internally in terms of its members’ relation to each other, and externally as the church relates as a corporate body to the world. The chapter considers Bonhoeffer’s ecclesiological method; the visibility of the church; vicarious representation; the church as the body of Christ; the agency of the Holy Spirit; preaching, the sacraments, and the offices of the church; and the question of the church in a religionless age.

P.T. Forsyth, 'the Positive Gospel', and the Church

Ecclesiology ◽  
2009 ◽  
Vol 5 (1) ◽  
pp. 28-47
Author(s):  
Angus Paddison
Keyword(s):  
Human Life ◽  
The Other ◽  
Other Hand ◽  
The Cross ◽  
The Relationship ◽  
The Church

AbstractThe Congregationalist theologian P.T. Forsyth urgently implored the Church to attend to what he termed 'the Positive Gospel'. The positive gospel was a gospel of finality, looked to the cross as God's holy judgement on the wreck of sin, and viewed the work of Jesus as an incursion into human life rather than a placid evolution from within. A robust understanding of the Church and its ministry flourished or withered in proportion to its concentration on this gospel. A church which skipped past the positive gospel would find that it was exercising a ministry of impression rather than regeneration. On the other hand, a church sustained by the positive gospel would carry out its vocation with a healthy combination of decisiveness and litheness. There is much of value in Forsyth's porous understanding of the relationship between the positive gospel and the Church, but lurking in Forsyth's language is the lure to neglect the embodied reality of the Church and its ministry.

scholarly journals Arminius, Arminian, dan Kaum Injili: Sebuah Klarifikasi

2019 ◽  
Vol 18 (1) ◽  
pp. 15-32
Author(s):  
Marlon Lahope
Keyword(s):  
Jesus Christ ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Other Hand ◽  
False Accusations ◽  
Determinant Factor

Tulisan ini akan memberikan klarifikasi terhadap tuduhan-tuduhan palsu yang sering dilontarkan sebagian besar kaum Calvinis kepada kaum Arminian dan kemudian mendiskusikan alasan utama kaum Arminian menolak ajaran Calvinisme.  Klarifikasi ini akan difokuskan pada dua tuduhan yang sering menjadi kartu favorit, yakni Arminianisme menolak konsep kerusakan total dan mengajarkan manusia sebagai penentu keselamatannya.  Jawaban terhadap tuduhan ini sederhana, kedua tuduhan ini adalah hasil dari pembacaan yang keliru atau representasi yang cacat terhadap teologi Arminian.  Setelah itu, penulis akan mendiskusikan alasan utama penolakan kaum Arminian terhadap ajaran Calvinisme, yakni konsep kedaulatan Allah Calvinisme membawa logika kepada konsekuensi yang sulit dihindari bahwa Allah adalah sumber dari segala dosa.  Di sisi yang lain, tulisan ini tidak dimaksudkan untuk melebarkan jurang pemisah dalam tubuh kaum Injili.  Sebaliknya, kaum Injili harus melihat perbedaan sebagai keragaman dalam tubuh Kristus daripada menjadikannya sebagai pemicu keterpecahan.  Di tengah perbedaan yang ada, injil haruslah menjadi prioritas utama dan bukan perdebatan-perdebatan minor yang akhirnya hanya menghambat pemberitaan injil Yesus Kristus.      Kata-kata Kunci:  Arminian(isme), Calvinis(isme), Kerusakan Total, Keselamatan karena Anugerah, Kedaulatan Allah, Injili    English : This paper will provide clarification of the false accusations that most Calvinists often make to the Arminians and then discuss the main reasons Arminians reject the teachings of Calvinism. This clarification will focus on two accusations that are often favorite cards, namely Arminianism rejects the concept of total depravity and teaches that human as a determinant factor of their salvation. The answer to these accusations is simple, these two accusations are the result of a false reading or defective representation of Arminian theology. After that, the author will discuss the main reason why the Arminians reject the teachings of Calvinism, namely the concept of God's sovereignty in Calvinism brings logic to the inevitable consequences that God is the source of all sins. On the other hand, this paper is not intended to widen the gap in the body of the evangelical. Conversely, evangelicals must see the differences as diversity in the body of Christ rather than making it a trigger for division. In the midst of differences, the gospel must be a top priority and not minor debates which ultimately only hinder the preaching of the gospel of Jesus Christ. Keywords: Arminian(ism), Calvinis(m), Total Depravity, Salvation by Grace, Sovereignty of God, Evangelical

scholarly journals Studi Apologetika Tentang Pandangan Rasul Paulus Terhadap Kepemimpinan Wanita Di Gereja

2020 ◽  
Vol 1 (1) ◽  
pp. 51-68
Author(s):  
Jessica Elizabeth Abraham
Keyword(s):  
Church Leadership ◽  
Women's Leadership ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Leadership Roles ◽  
Timothy 2 ◽  
Women In Church Leadership ◽  
Women's Role ◽  
The Church

Paul’s theological view on women in church leadership is often misinterpreted if not misunderstood. It is true that at first glance, his prohibitions and policies for women sound degrading the women’s role. Yet, the application of the appropriate hermeneutical approach to his writings such as in 1 Corinths 11:2-16, 1 Corinths 14:34-35 and 1 Timothy 2:9-14 will show that Paul is never against women leading the church. This writing hopes to expand the church’s perspective on women’s leadership so that the church can provide women with the same opportunity as for the men in building up the body of Christ. On the other hand, it hopes to empower more women to take on leadership roles in the church without hesitation. [Pandangan teologis Rasul Paulus terhadap kepemimpinan wanita di gereja seringkali diterjemahkan dengan keliru atau disalah pahami. Jika dilihat secara sekilas, larangan dan aturan yang ia berikan kepada wanita terdengar merendahkan mereka. Namun, penerapan pendekatan hermeneutika yang sesuai dengan tulisan-tulisannya seperti dalam 1 Korintus 11:2-16, 1 Korintus 14:34-35 dan 1 Timotius 2:9-14 akan menunjukkan bahwa Rasul Paulus tidak pernah menentang wanita untuk memegang jabatan kepemimpinan di gereja. Tulisan ini diharapkan dapat memperluas perspektif gereja tentang kepemimpinan wanita sehingga wanita dapat memiliki kesempatan yang sama layaknya pria dalam membangun tubuh Kristus. Di sisi lain, gereja juga diharapkan untuk dapat memberdayakan lebih banyak lagi wanita untuk mengambil peran dalam kepemimpinan gereja tanpa ragu.] 

Ratramn’s Eucharistic Doctrine and its Influence in Sixteenth-Century England

1965 ◽  
Vol 2 ◽  
pp. 54-77
Author(s):  
J. N. Bakhuizen Van Den Brink
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Ninth Century ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Early Middle Ages ◽  
Reliable Interpretation ◽  
The One ◽  
The Church

In the two ninth-century treatises on the Eucharist written by Paschasius Radbertus and Ratramnus two opinions are expressed which seem to be in complete contradiction with each other. Both, however, are founded in the liturgy of the Church and spring from the same orthodox root. Their doctrines, therefore, do not differ from each other in every detail of the argumentation. The one may be characterised as the realistic-metabolic doctrine, the other as the symbolic doctrine. J. R. Geiselmann in his penetrating studies of the eucharistic doctrine in the early Middle Ages prefers to distinguish between three tendencies: (1) the metabolism of St Ambrose and the Gallican liturgies; (2) the realism of the Roman liturgy; (3) the dynamism of St Augustine’s more spiritual doctrine. The most diverse answers were inspired by closer inquiries into the realisation of the sacrament, i.e. the question firstly how the conversion of the elements should be understood and, secondly, how the relation should be seen between the consecrated elements and the body of Christ ascended to heaven. In these answers the terminology used is not always the same, so that a reliable interpretation offers great difficulties.

scholarly journals Eucharistic Reconciliation: Reconciling Broken Selves by Consuming Christ’s Broken Body

Lumen et Vita ◽  
2018 ◽  
Vol 8 (1) ◽  
Author(s):  
Megan Heeder
Keyword(s):  
Eating Disorders ◽  
The Body ◽  
The Self ◽  
Body Of Christ ◽  
Unexplored Area ◽  
The Church ◽  
Prime Source

The Eucharist, the healing Body of Christ, is a major source of grace paramount to the process of reconciliation. Paradoxically, for those who suffer from eating disorders, a prime source of grace is found in the Eucharist, a broken Body whose effects are imparted through eating. Exploring the reconciliation of one who struggles with eating disorders to herself, others (the Church) and the divine via the Eucharist’s grace is a largely unexplored area rife with hope. Eucharistic grace has the potential to bear great fruit in the process of recovery, reminding the person who she is, that for which she is created, the depth of Christ’s love, and her communal belonging. These graces respond to areas psychology identifies as problematic for those with eating disorders; recovery requires a reconciliation back to the self and others, especially the body of the Church, and carries implications for the Church’s vocation of love. 

scholarly journals Karl Rahner and the practical theology

2021 ◽  
Vol 34 (2) ◽  
pp. 70-83
Author(s):  
August Laumer
Keyword(s):  
Pastoral Care ◽  
Practical Theology ◽  
Pastoral Theology ◽  
Current Situation ◽  
The Self ◽  
The Other ◽  
Karl Rahner ◽  
Other Hand ◽  
The Church

It is surprising that Karl Rahner (1904-1984), as a systematic theologian, provided essential impulses for practical theology. But he played an important role in planning and editing the "Handbuch der Pastoraltheologie" (1964-1972). The basis for this work was Rahners view of practical theology as a science of the self-fulfillment of the church in the respective current situation. However, this ecclesial conception of pastoral theology soon encountered opposition. On the other hand, his demand for a “new mystagogy” was often taken up for concepts of mystagogical pastoral care and mystagogical learning.

Performing Christ: The Theological Vocation of Lay People

Ecclesiology ◽  
2013 ◽  
Vol 9 (3) ◽  
pp. 323-334 ◽  
Author(s):  
Graham Ward
Keyword(s):  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Lay People ◽  
Secular Institutions ◽  
The Church

The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.

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