The Bible in Modern Culture: Theology and Historical-Critical Method from Spinoza to Käsemann; By Roy A. Harrisville and Walter Sundberg Grand Rapids, Eerdmans, 1995. 282 pp. $20.00

1996 ◽  
Vol 53 (3) ◽  
pp. 414-418
Author(s):  
Walter Brueggemann
Keyword(s):  
Modern Culture ◽  
The Bible ◽  
Grand Rapids ◽  
Critical Method

The Bible in Modern Culture: Theology and Historical-Critical Method from Spinoza to Käsemann

Pro Ecclesia ◽  
1998 ◽  
Vol 7 (3) ◽  
pp. 376-377
Author(s):  
Roy A. Harrisville ◽  
Walter Sundberg
Keyword(s):  
Modern Culture ◽  
The Bible ◽  
Critical Method

JONATHAN EDWARDS IN HIS TIME, AND IN OURS

2004 ◽  
Vol 1 (3) ◽  
pp. 387-398
Author(s):  
DAVID D. HALL
Keyword(s):  
Philosophy Of History ◽  
Jonathan Edwards ◽  
New Haven ◽  
Yale University ◽  
Indiana University ◽  
The Past ◽  
Princeton University ◽  
The Bible ◽  
Grand Rapids ◽  
The World

George M. Marsden, Jonathan Edwards: A Life (New Haven, CT: Yale University Press, 2003)Robert E. Brown, Jonathan Edwards and the Bible (Bloomington: Indiana University Press, 2002)Avihu Zakai, Jonathan Edwards's Philosophy of History: The Re-enchantment of the World in the Age of Enlightenment (Princeton, NJ: Princeton University Press, 2003)Amy Plantinga Pauw, “The Supreme Harmony of All”: The Trinitarian Theology of Jonathan Edwards (Grand Rapids, MI: Eerdmans, 2002)We play tricks on the past, but the past also plays tricks on us. We try to fool the past by reconstructing it in our own image, imposing order and significance on the untidy sources we depend upon. The trick the past plays on us is to remain defiantly strange, ever able to expose what it is that our gestures of sympathetic reconstruction have altered, ignored, or suppressed.

Yin-Yang (Yijing) and the Bible

2021 ◽  
pp. 200-218
Author(s):  
Claudia von Collani
Keyword(s):  
Early Modern ◽  
Old Chinese ◽  
Modern Times ◽  
Christianity In China ◽  
The Bible ◽  
Critical Method ◽  
Chinese Religions ◽  
Catholic Mission ◽  
Early Modern Times ◽  
The Way

Chinese religions, philosophy, and especially Confucianism constituted a great challenge for the Catholic mission since its beginnings in China in early modern times. This essay looks at the way the missionaries, especially the Jesuits, made several attempts to solve the problem. Niccolò Longobardo s.j., for example, refused to use Chinese terms for the Christian God, dismissing them as insufficient or atheistic. Most Jesuits, however, advocated for terms such as Tian, Shangdi, Tianzhu, and Taiji for God in China. The Mandate of the Vicar Apostolic Charles Maigrot m.e.p., prohibiting the use of the Yijing and Taiji as the Chinese name for God, became a great challenge for Joachim Bouvet s.j. in developing his Figurism. With this system, he found complements for Christianity in China and created a new theology combining Eastern and Western ideas. These efforts were stopped by the prohibition of the Chinese rites and by the historical-critical method for reading the old Chinese books.

The Fundamentalist Menace

2021 ◽  
pp. 241-254
Author(s):  
George M. Marsden
Keyword(s):  
Twentieth Century ◽  
North Carolina ◽  
Academic Freedom ◽  
Darwinian Evolution ◽  
Focal Points ◽  
Modern Culture ◽  
Scopes Trial ◽  
The Bible ◽  
William Jennings Bryan ◽  
The University

Nothing did more to strengthen determination for academic freedom than the fundamentalist attacks of the 1920s. In opposition to Darwinian evolution, fundamentalists found an issue that combined their alarm over the secular direction of modern culture, their reverence for the Bible, and populist appeals. William Jennings Bryan was especially effective in promoting these concerns. A number of states, especially in the South, adopted legislation banning teaching of evolution in schools. States became focal points for controversy. That is illustrated at the University of North Carolina, where, after a major controversy, antievolution forces did not prevail. Bryan helped trivialize the issue with his populist appeals at the Scopes Trial. The antievolutionist argument that if Christianity was not taught in schools, then neither should anti-Christianity be, effective earlier against Jefferson, pointed to the problem in the twentieth century of maintaining a bland blend of Christian and secular thought.

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