Miss-Iology Meets Ms-Theology

2002 ◽  
Vol 19 (1) ◽  
pp. 155-173
Author(s):  
Judi Long

AbstractMissiology and feminist theology are becoming recognized as significant voices in contemporary Christian theology, both seeking to add other dimensions to the traditional elements of theology. Missiology seeks to bring mission back into the mainstream of Christian life and thought. While there is no one feminist theology but rather a diverse range of feminist theologies, these all seek to have the perspectives of women taken seriously in all aspects of theology. Both feminist theologies and missiology have areas that the other can critique. However, most importantly, they also have areas that can be enriched by engagement with each other. Missiology like much theology, has tended to be written by men, and focuses largely on the activities and priorities of men. It can benefit from the recognition of the role of women in mission both as missionaries, and as the missionised. Women have played a crucial role in mission that is only recently being recognized and affirmed. Feminist theologies have not tended to address issues of mission with the exception of the criticism of patriarchal missionary methods and their impact upon women. Missiology challenges feminist theologies to take seriously the core truths of the gospel and how these relate to world in which we live. The creative interaction between feminist theologies and missiology will have implications for our whole understanding of God, for our view of the Bible, and for how the gospel relates to a postmodern society. Both missiology and feminist theologies have challenges to bring to traditional theology. As they engage with each other, new and exciting aspects of both feminist theologies and missiology emerge that can be developed and explored.

2018 ◽  
Author(s):  
Martin L. Nelwan

A paper about the role of fasting as set out in the Bible, and its implication for contemporary Christian life.


Author(s):  
Elizabeth Ursic

Christian theology is the study of God and religious belief based on the Christian Bible and tradition. For over 2,000 years, Christian theologians have been primarily men writing from men’s perspectives and experiences. In the 1960s, women began to study to become theologians when the women’s rights movement opened doors to higher education for women. Beginning in the 1970s and 1980s, female theologians developed Christian feminist theology with a focus on women’s perspectives and experiences. Christian feminist theology seeks to empower women through their Christian faith and supports the equality of women and men based on Christian scripture. “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus” (Galatians 3:28). The arts have an important role in Christian feminist theology because a significant way Christians learn about their faith is through the arts, and Christians engage the arts in the practice of their faith. Christian feminist theology in the visual arts can be found in paintings, sculptures, icons, and liturgical items such as processional crosses. Themes in visual expression include female and feminine imagery of God from the Bible as well as female leaders in the scriptures. Christian feminist theology in performing arts can be found in hymns, prayers, music, liturgies, and rituals. Performative expressions include inclusive language for humanity and God as well as expressions that celebrate Christian women and address women’s life experiences. The field of Christian feminist theology and the arts is vast in terms of types of arts represented and the variety of ways Christianity is practiced around the world. Representing Christian feminist theology with art serves to communicate both visually and performatively that all are one in Christ.


2021 ◽  
Author(s):  
Elias Garcia-Pelegrin ◽  
Clive Wilkins ◽  
Nicola Clayton

Abstract The use of magic effects to investigate the blind spots in the attention and perception and roadblocks in the cognition of the spectator has yielded thought-provoking results elucidating how these techniques operate. However, little is known about the interplay between experience practising magic and being deceived by magic effects. In this study, we performed two common sleight of hand effects and their real transfer counterparts to non-magicians, and to magicians with a diverse range of experience practising magic. Although, as a group, magicians identified the sleights of hand as deceptive actions significantly more than non-magicians; this ability was only evidenced in magicians with more than 5 years in the craft. However, unlike the rest of the participants, experienced magicians had difficulty correctly pinpointing the location of the coin in one of the real transfers presented. We hypothesise that this might be due to the inherent ambiguity of this transfer, in which, contrary to the other real transfer performed, no clear perceptive clue is given about the location of the coin. We suggest that extensive time practising magic might have primed experienced magicians to anticipate foul play when observing ambiguous movements, even when the actions observed are genuine.


2020 ◽  
Vol 5 (2) ◽  
pp. 25-42
Author(s):  
Yonatan Alex Arifianto ◽  
Reni Triposa ◽  
Paulus Karaeng Lembongan

Abstract Christianity in the spiritual growth and quantity of the church cannot be separated from believers who carry out the mandate of the Great Commission. But in the accompanying journey of God there is not much that can be done by believers in mission and discipleship. So with that focus and purpose of this research is to answer the research question of how the Bible study of mission and discipleship in the Great Commission and its implications for Christian life today. While the problem that occurs in this research work is how Discipleship and mission are not properly understood in the current era so that many prioritize mission but override discipleship or vice versa. But the benefits of this research are: first, the importance of mission in the Great Commission, then the importance of discipleship for believers and continuity and the last implies mission and discipleship as life priorities. To describe the biblical study of mission and discipleship in the Great Commission and its implications for contemporary Christian life, researchers used library research methods with quantitative descriptive approaches.


2020 ◽  
Vol 18 (2) ◽  
pp. 91-110
Author(s):  
Marta Balcerek-Kosiarz ◽  

The aim of the article is to indicate a new direction of research on the evolution of system models of local self-government in Germany in the perspective of communalization and de-communalization. Communalization can be used to explain legal regulations of a local government, which are similar to the South German model and, on the other hand, to explain how analogous regulations that strengthen the role of the legislative body, both in the municipal self-government and in the county self-government, function in the same federal states. De-communalization enables to investigate the role of starosta (Starost) in the organizational structure of county self-government. The core result of the study is the fact that on the basis of the three research criteria (geographic, historic, and the range of relations between legislative and executive bodies) the process of communalization of municipal self-governments and county self-governments in 11 federal states has been duly corroborated.


2020 ◽  
Vol 61 (2) ◽  
pp. 252-271
Author(s):  
Elyssa Livergant

February 2010. The lights are off. As I adjust to the dark I can make out shapes of others scattered around the room. Disoriented and uncertain I wait for some sign or direction of what to do. The air is thick with anticipation, but as time drags it becomes clear that no instructions are coming. Then it begins all around me. Sat in the dark in a workshop in the courtroom studio of Toynbee Studios, I begin to feel anxious. I see the outline of another body in front of me and I panic. I should do something. I reach for anything that might keep things working, that might keep play going. Does anyone want to dance, I ask. I waltz. I sense someone dancing behind me.In what follows I think through my participation in a 2010 workshop led by Anne Bean, recounted in part above, to understand better the role of play in the conditions of production for theatre and performance under capital. Bean is an interdisciplinary artist, belonging to (or claimed by) multiple experimental art scenes, including visual, performance, and sound art, who has been a central figure of European live art since the 1970s. The workshop, which was conducted largely in the dark and focused on the aestheticization of cooperation through an emphasis on its participants doing play was held at Artsadmin's Toynbee Studios, the influential UK arts producing organization's home in East London. This article puts my account of Bean's workshop in conversation with Victorian economist Arnold Toynbee's demand for a new capitalist morality. Toynbee's appeal was, of course, not directed at me or the other workshop participants disoriented and uncertain in the dark. But, I argue, the situation of play that arose in Bean's workshop is a contemporary iteration of what Toynbee called a gospel of life, a term referring to a commitment to self and civic betterment at the core of a burgeoning capitalist morality. The connection between the shaping of Victorian labor practices and the staging of cooperation between participants in Bean's contemporary workshop is the basis for this essay's core assertion: that the value of play as a counterpoint to work within practices and discourses of theatre and performance needs considerable rethinking.


2019 ◽  
Vol 44 (2) ◽  
pp. 262-278
Author(s):  
Brendon C Benz

The present study presents an alternative model of pre-monarchic Israel’s political organization in tandem with an investigation into the role of place in the preservation of memory that explains how and why the tradition of Hazor’s demise was included in the Bible. Corresponding to the type of decentralized political organization attested in the Amarna letters, the core narratives in Judges depict Israel as a confederation of independent entities whose concerns revolved around local affairs. As the identity of Israel evolved over time, the memories of the most significant of these affairs were retained, often with the aid of material remains in the familiar landscape. The apparent injunction against building over Hazor’s 13th century palace ruins during Israel’s subsequent occupation and the inclusion of Hazor’s destruction from competing perspectives in the Bible suggest that it was an important event in Israel’s history, even if the entirety of Israel was not involved.


Theology ◽  
2009 ◽  
Vol 112 (867) ◽  
pp. 199-207
Author(s):  
Ernst M. Conradie

This essay explores the role of interpretative strategies in biblical interpretation. It is argued that ‘doctrinal constructs’ play a crucial role in appropriating the significance of biblical texts in and for a particular contemporary context. Various such constructs typically employed for an ecological biblical hermeneutics are analysed. Suggestions are offered towards the use of more sophisticated constructs, with reference to the notions of the ‘liberation of creation’, the ‘wisdom of God’ and the ‘whole household of God’.


2013 ◽  
Vol 66 (4) ◽  
pp. 448-465
Author(s):  
Marsaura Shukla

AbstractMost maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation.


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