bluuebunny/crossref_metadata_2025_split huggingface dataset:
What Did Easter Say about Suffering?
Authors: Wells Harold 
Published: March 2013

As we look back on Good Friday and Easter our memories are often focused upon the grimness of the picture. We behold our Lord bearing his cross through the streets lined with the people who had hailed him as the Messiah only a week before. We witness his silent affliction at the hands of rude and rough soldiers, who strip him and affix him to the cross. Here are broken flesh, flowing blood, the jarring crash ofthe hammer, loud cries and tears. We hear his terrible cry, "my God, my God, why have you forsaken me?" Here is a picture of the deepest of human agony and absolutely innocent suffering. The suffering of the innocent is the darkest of mysteries. Human pain and anguish would make some sense if it were only the most evil among us who suffered. But that's not the way it is. The pain of disease, the sorrow of early death and of loneliness, the hardships of poverty and unemployment, fall upon all kinds of people regardless of how good or bad they are. The suffering of the innocent is sometimes bad enough to shake our faith in God. Sometimes it makes people hate God with righteous indignation. Jesus' experience offorsakenness is a common one for humanity. It is not a matter of physical suffering only but is accompanied by mental anguish, the fright and terror of doubt, doubt of God's goodness and love, which is the very ultimate in human misery and despair. Like Job of the Old Testament, many of us may yet cry out before we die, "better that I had never been born! Better dead at birth! Why is death withheld from me now?" .
In Tune With a World That is Good : Variations on the Theme of Authenticity
Authors: Meyer Ben 
Published: March 2013

Existentialist philosophy made the language of authenticity prominent and glamorous. As time passed and the glamour began to fade - in fact, just as the theme began to be parodied — Bernard Lonergan gave it new definition and a new lease on life. He redefined authenticity as the human excellence born of self-transcendence, that 'going beyond' self that was realized in true judgment and virtuous action and, above all, in love. The following reflections are variations on this Lonerganian theme. They imply not that the theme is defective, but that it is fertile. Every set of conceptual resources has its typical limits and advantages. The limits may be transcended and the advantages complemented by diverse if related resources.
John of Abbeyville and a Theology of War
Authors: Cole Penny 
Published: March 2013

In August 1095, Pope Urban II crossed the Alps into France, and in November travelled to Clermont, where he celebrated a great council whose consequences for the Church and Christian society have yet to be fully assessed. At the end of the working sessions — after matters pertaining to ecclesiastical reform and the marital irregularities of King Philip of France had been settled — the Pope preached a public sermon calling for a holy war against the Seldjuk Turks. According to the reports of Fulcher of Chartres, Robert of Reims, Baudri of Dol, ecclesiastics who had attended the council and heard the sermon, and Abbot Guibert of Nogent5 (who had not been present, but whose testimony is reliable), Urban depicted the Turks murdering Christians in the East and desecrating Christian sacred places, particularly the Holy Sepulchre in Jerusalem. Such belligerency, as he apparently represented it, was ascribed to Turkish hatred of Christ, and interpreted as evidence of their heinous scheme to eliminate Christianity by destroying the tangible evidence of Christ's life on earth. In highly charged language, inspired by Psalm 78: I — 'God, the heathen have come into your inheritance' — Pope Urban evoked the compassion of his audience for Christ's suffering city, and urged them to arm themselves for a holy war of liberation.
w.w. Bryden and the Reformed Protestant Tradition in Canada
Authors: Vissers John 
Published: March 2013

In his anniversary retrospect of the Canadian Theological Society, W.O. Fennell reminds us that there were theological forerunners to the present society of Canadian theological scholars. Among them was Walter Williamson Bryden and the Trinitarian Society which met at Knox College during the 1930S and 1940s[…] The 'Barthian scholar' taught church history and theology at Knox College in Toronto from 1925 until his death in 1952, serving as principal of the college from 1945 until 1952. By reflecting the changes occurring in contemporary theology and by introducing the implications of those themes into the Canadian context, Bryden's work as a teacher and theologian is to be noted in the history of Canadian theology as one who sought to maintain a voice for the Reformed Protestant tradition.
Faith, the Poor and the Gentiles: A tradition-Historical Reflection on Matthew 25:31-46
Authors: Brown Schuyler 
Published: March 2013

In the powerful conclusion to Matthew's apocalyptic discourse, reward and punishment are made to depend on what is done, or not done, for "these least" (25:45; cf. v. 40). No reference is made to a need for faith in order to withstand the coming judgment. The implication in this passage of a "righteousness by works" has made it a favourite with humanitarian causes, such as Oxfam and Amnesty International, as well as with liberation theologians. How responsible is such a reading of the text? An initial response might be that a humanistic understanding of the passage ignores its contextualization in Matthew's gospel. But this is not the end of the matter. Tensions in the narrative indicate that the evangelist has taken over and adapted earlier traditions. Moreover, the possibility cannot be excluded that some form of the parable of the sheep and the goats goes back to Jesus himself. Does our modern interest in this passage find support in attitudes of Jesus which have been obscured by later ecclesiastical concerns?
The Option for Poor and Oppressed in Doing Social Ethics
Authors: Cormie Lee 
Published: March 2013

We live in a time in which the world — all of creation as we know it — is being transformed in unprecedented ways. Forms of social order are being radically transformed by international free trade agreements, the shifting international division of labour, largely unregulated global financial markets, the eruption of democracy in the Soviet Union and Eastern Europe, and the decline of the cold war. And the very nature of nature itself, including human nature, is being transformed under the dual impact of pollution and genetic engineering. In this context, the recent book Christian Faith and Economic Justice: Toward a Canadian Perspective (Cranford Pratt and Roger Hutchinson, eds.; Burlington, Ont.: Trinity Press, 1988) is welcome, for presenting Canadian voices in the difficult debate concerning the murky relationship between Christian faith and the economy - a debate with profound implications for our understanding of the character of economic decision-making and for the mission of the church in a deeply divided and changing world. The contributors to this volume touch on many important issues, concerning technology, employment, and the international economy. But, beyond these individual contributions, editors Pratt and Hutchinson offer a vision of the task of Christian social ethics. And, precisely because there is so little agreement about the relationship between Christian faith and the economy, or about what social ethics is or how to do it, in this review I will focus on that vision. Most importantly, I would like to affirm three basic characteristics of their approach which, in my judgment, should characterize every Christian social ethic.
A Reply to Dr.Barnett
Authors: Hayes Alan 
Published: March 2013

I once saw an American soldier in Munich trying to rent a car. He spoke no German, and the clerk spoke only basic English. Finally the soldier, in colloquial, accented English, raised a concern which the clerk misinterpreted. In the ensuing discussion, each tried to make himself understood by repeating over and over, ever more loudly, what he had already said, and tempers rose. To an observer it was obvious that what we had here was one of Cool Hand Luke's "failures to communicate," and that the problem was insoluble on its own terms. Either the two would require an interpreter, or one of them would need to try a fresh approach. They themselves, however, did not see things this way; each simply thought the other rather dense. Since 1985, what might have been a helpful conversation about worship among Canadian Anglicans has degenerated, in the absence of abler leadership, into an angry altercation between the protagonists of the Book of Common Prayer (BCP) and those of the Book of Alternative Services (BAS). To an observer it seems clear that each side is premising norms which the other cannot interpret — if you will, each side is speaking a language foreign to the other. Each side thinks the other rather dense, and tries to make itself understood by saying the same things over and over, ever more loudly.
The Marriage Services of the United Church of Canada: Stages on a Liturgical Journey
Authors: Harding Thomas 
Published: March 2013

The United Church of Canada orders for the Solemnization of Marriage provide a unique overview of the history of liturgy in the denomination. The two orders contained in the 1926 Forms of Service were an attempt to provide transitional services retaining the flavour of the uniting denominations. The marriage liturgy of the 1932 Book of Common Order represents the height-of the Prayer Book tradition — an attempt to recapture the' catholic' pattern of the marriage service in the western church. The draft orders of 1962 and 1965, culminating in the marriage liturgy of the 1969 Service Book4 and the 1975 'contemporary' revision, portray the ferment and confusion of the 1960s and 70s. The 1985 Celebration of Marriage for Optional Use ... represents the growing ecumenical convergence in worship patterns of which the United Church is a part. A sequential examination of these liturgies reveals the stages the United Church has travelled through on its liturgical journey: from denominational particularity through the search for a larger catholic tradition, the concern for relevance in a rapidly changing world, to the concern to be faithful to the tradition but in a contemporary way. In addition, the marriage service, perhaps more than any other liturgy, demonstrates the intricate interplay between societal understandings of what the church should be about and the traditions which have shaped the church's worship life.
Douglas John Hall's Use of Lutner's Theologia Crucis.
Authors: Jensen Gordon 
Published: March 2013

The Canadian theologian Douglas John Hall has consistently emphasized the need for a North American contextual theology. For too long the theology bandied about oil this continent has been borrowed from Europe, or even Latin America. These theological 'programmes' do not take into account the sitz-imleben of our society; hence Hall has proposed a vigorous and exciting exercise in the development of a uniquely North American contextual theology. Ironically however, the methodological framework Hall adopts is derived from a late medieval European, Martin Luther. While this may seem contrary to what Hall is attempting to do, the theology of the cross which Luther espoused provides an excellent basis for his contextual theology. Furthermore, by employing Luther, he immediately quells the fears of those who would assume that contextuality in theology means discarding all tradition. Contextuality, he contends, is not to be confused with relativism or 'situationalism': unlike them, it includes the quest for a 'useable past,' a past which keeps it from losing its specific Christian identity. While Hall recognizes the need for reflection on the Christian tradition, this does not mean he is willing to settle for the prevalent, majority tradition as the basis for his North American contextual theology. Instead, he opts for what he calls a 'thin' and often neglected tradition: Luther's theology of the cross. How he uses and modifies this frequently ignored tradition which Luther first named is the subject of my paper. Beginning with what Luther and then Hall mean by 'theology of the cross,' I will follow with an analysis of how Hall uses Luther's theology of the cross. I then conclude with a discussion of how other themes found in Luther's theologia cruces might strengthen and augment Hall's programme of contextuality.
Zeus Unbound: The Irony of Theism
Authors: McLelland Joseph 
Published: March 2013

Symposia are a time-honoured way of sharing an academic cup, of meeting over a common discourse to exchange ideas, critiques, theses. Ivan Khan (to whom be praise) played Agathon to our Socratic circle of philosophers; I hesitate to match the rest of us with Plato's characters. At times I feel most like Aristophanes — confronted with the magnitude of learning and the world's problems not always helped by academics, I sense the disproportion of our rationality, the humour of it all. Probably this is why I subtitled my study of Prometheanism an 'irony.' Irony is a form of dissembling, a dialogue of contradiction. The eiron of classical drama was the character between buffoon and imposter — speaking truth in riddles, masking profundity in trivia. The device served Socrates well enough: his kind of irony is a dialectical catharsis making room for the awe-ful Truth. Plato's Symposium ends with A1cibiades 'remarking on the satyr-like nature of 'the two faces of Socrates.' In our case, my four respondents — Jay Newman, George Schner, Bruce Ward and John Webster — were gracious in their analysis of my book, positive in critique, and gentle in demand. It is a humbling experience to test one's published work — there it lies between us, in final and irrevocable form, vulnerable as one's child. One has come to own the theses for debate; can anyone else really understand what these words struggle to say? And as the discussion reveals other interpretations, one finds oneself debating different items on alien ground. So let me respond to just three of the themes underlined by the symposiasts.
Book Reviews
Authors: Kloppenborg John , Halpern Baruch , Dion Paul , Friesen Ivan , Kozar Joseph , Richardson Peter , Rosica Thomas , Braun Willi , Mason Steve , O'Mara Mechtilde , Brown Schuyler , Fedwick Paul , Mason Ian , Airhart Phyllis , Brown Schuyler , Hillis Bryan , Fraser Brian , Stogre Michael , Farris Stephen , Ruffing Janet , Wagner Paul , Dyke Doris 
Published: March 2013

R.J. Coggins and J.L. Houlden, eds., A Dictionary of Biblical Interpretation, reviewed by John S. Kloppenborg Robert B. Coote, Early Israel: A New Horizon, reviewed by Baruch Halpern Walter Vogels, Les Prophetes, reviewed by Paul E. Dion Martin Warner, ed., The Bible as Rhetoric: Studies in Biblical Persuasion and Credibility, reviewed by Ivan Friesen Richard Bauckham, Jude and the Relatives of Jesus in the Early Church, reviewed by John S. Kloppenborg Susan R. Garrett, The Demise of the Devil: Magic and the Demonic in Luke's Writings, reviewed by Joseph Vlcek Kozar Lloyd Gaston, Paul and the Torah, reviewed by Peter Richardson Maurya P. Horgan and Paul J. Kobelski, eds., To Touch the Text: Biblical and Related Studies in Honor of Joseph A. Fitzmyer, S.J., reviewed by Thomas M. Rosica Burton L. Mack and Vernon K. Robbins, Patterns of Persuasion in the Gospels, reviewed by Willi Braun Peter Richardson and Stephen Westerholm, eds., Law in Religious Communities in the Roman Period: The Debate Over Torah and Nomos in Post-Biblical Judaism and Early Christianity, reviewed by Steve Mason Vernon K. Robbins, ed., Ancient Quotes and Anecdotes: From Crib to Crypt, reviewed by Mechtilde O'Mara Dan O. Via, Jr., Self-Deception and Wholeness in Paul and Matthew, reviewed by Schuyler Brown Christopher Brooke, The Medieval Idea of Marriage2, reviewed by Paul J. Fedwick Brian J. Fraser, The Social Uplifters: Presbyterian Progressives and the Social Gospel in Canada, 1875-1915, reviewed by Ian Manson John Webster Grant, A Profusion of Spires: Religion in Nineteenth-Century Ontario2, reviewed by Phyllis D. Airhart Karen King, ed., Images of the Feminine in Gnosticism, reviewed by Schuyler Brown David W. Lotz, ed., Altered Landscapes: Christianity in America, 1935-1985., reviewed by Bryan Hillis George A. Rawlyk, ed., The Canadian Protestant Experience, 1760-I990, reviewed by Ian Manson Jonathan Z. Smith, Drudgery Divine: On the Cornparison of Early Christianities and the Religions of Late Antiquity, reviewed by John S. Kloppenborg William Westfall, Two Worlds: The Protestant Culture o/Nineteenth-Century Ontario., reviewed by Brian J. Fraser Janet Hodgson and Jay Kothare, Vision Quest: Native Spirituality and the Church in Canada, reviewed by Michael Stogre Thomas G. Long, The Witness of Preaching, reviewed by Stephen Farris Joann Wolski Conn, Spiritual and Personal Maturity, reviewed by Janet K. Ruffing Richard J. Ginn, The Present and the Past: A Study of Anamnesis, reviewed by Paul Wagner Dorothee Solie, The Window of Vulnerability: A Political Spirituality, reviewed by Doris Jean Dyke
Book Reviews
Authors: LeMarquand Grant , Irwin Brian , Jervis Ann , Knowles Michael , Hayes Alan , Epp Marlene , Taylor Marion , Porre Heljie , Faulkner Tom , O'Regan James , Wells HArold 
Published: March 2013

Cain Hope Felder, ed., Stony the Road We Trod: African American Biblical Interpretation, reviewed by Grant LeMarquand Stanley N. Rosenbaum, Amos of Israel: A New Interpretation, reviewed by Brian P. Irwin Christiaan Beker, The Triumph of God: The Essence of Paul's Thought, reviewed by L. Ann Jervis J. Andrew Overman, Matthew's Gospel and Formative Judaism: The Social World of the Matthean Community, reviewed by Michael P. Knowles G.R. Evans and J. Robert Wright, The Anglican Tradition: A Handbook of Sources, reviewed by Alan L. Hayes William Janzen, Limits on Liberty: The Experience of Mennonite, Hutterite, and Doukhobor Communities in Canada, reviewed by Marlene Epp Mark S. Massa, Charles Augustus Briggs and the Crisis of Historical Criticism, reviewed by Marion Taylor Elizabeth Rapley, The Devotes: Women and the Church in Seventeenth-Century France, reviewed by Helje Porn! Margeurite Van Die, An Evangelical Mind: Nathaniel Burwash and the Methodist Tradition in Canada, 1839-1918, reviewed by Tom Sinclair-Faulkner Joyce Ann Zimmerman, Liturgy as Language of Faith: A Liturgical Methodology in the Mode of Paul Ricoeur's Textual Hermeneutics, reviewed by James O'Regan Jürgen Moltmann, The Way of Jesus Christ: Christogy in Messianic Dimensions, reviewed by 3
The Parables of the Mustard Seed and the Leaven
Authors: Cotter Wendy 
Published: March 2013

The parables of the Mustard Seed and the Leaven have produced a wealth of scholarly discussion. In their investigations, scholars often address the question of the historical Jesus' intended meaning. I have chosen, instead, to examine the issue of the parables' significance within the context of the first layer of Q. I will begin by comparing and contrasting the Q version of the parables with the versions found in Mark and the Gospel a/Thomas, to isolate the distinctive features of the Q rendition. Second, I will examine the character of the parable imagery, paying special attention to any apparent Septuagintal allusions and to evidence from the Greco-Roman world. Third, I will discuss the distinguishing features of the Q parables in relation to other Q material. In the light of that discussion, the meaning of the Mustard Seed and the Leaven parables in Q will be proposed.
Monarchy, Community, Anarchy: The Kingdom of God in Paul and Q
Authors: Vaage Leif 
Published: March 2013

In western civilization, from the dying days of the Israelite amphictyony to the current hopes of Latin American liberation theology, one imagined solution to a variety of social problems has been 'the kingdom of God.' The final word in good government would be this divine reign. The consummation of our quest for learning how to live together would be found in a theocracy. Though what exactly 'God's kingdom' means at the level of concrete political choice remains undetermined. As a symbol, the kingdom of God has promoted very dissimilar political programmes. Behind much of the tradition of western social philosophy lies a 'cultural conversation' in which the system that would best approximate this reign is debated. I will consider here the term's significance in Paul and Q.
In Memoriam: Romney McIvor Moseley
Authors: Slater Peter 
Published: March 2013

Romney Moseley died suddenly on May 31, 1992, while presiding at the Eucharist in the parish church of St. Michael and All Angels, Toronto. He was 48 years old. It was to have been announced that week that he had been appointed to an endowed Chair in Pastoral Theology at Princeton Theological Seminary. In his four short years on the Faculty of Divinity at Trinity College, Romney Moseley left an indelible mark on the Faculty and on the Anglican Church in Canada. For the latter, he had prepared its first major report on multiculturalism and was to have addressed General Synod this June in support of its recommendations. He had become the articulate and respected spokesperson for the growing number of members of the Canadian Church of West Indian origin and was attracting students to his classes from many different backgrounds and denominations, who were interested in his approach to congregational analysis and theological ethics.
The Canon and the Truth: Brevard Childs and James Barr on the Canon and the Historical-Critical Method I
Authors: Topping Richard 
Published: March 2013

Brevard Childs recently proposed that 'the canon of the church is the most appropriate context from which to do biblical theology,' and has fleshed this proposal out in greater detail in his canonical introductions to the Old and New Testaments. In both, he underscores the hermeneutic priority of the canonical form of the text of scripture for exegesis serving the corporate life of the church, over against attempts to interpret scripture by either historicizing the text or by decontextualizing aspects of it (Le., by locating the hermeneutic key to the text in a history behind or in an experience in front of it). The 'canonical approach' is thus a hermeneutic proposal designating the final canonical form of the biblical text as the starting point for exegesis aimed at serving the communal life of the church. To appreciate the constraints under which Childs articulates this proposal it will be useful to observe, in the first place, the eighteenth- and nineteenth-century historical-critical consensus on the development and significance of the canon, in contrast with which Childs makes his own 'canonical' proposal. In the second section of the paper I will examine James Barr's objections to Childs' canonical method. Here I note Barr's objections to, firstly, the apparent irrelevance that historical-critical reconstruction has for canonical exegesis and. secondly, the apparent severance between scriptural text and objective reality which is consequent on Childs' rejection of an extratextual hermeneutic datum. Finally, I want to explore Barr's objections in conversation with Childs' canonical proposal and other recent hermeneutic proposals. Barr's objections to Childs' canonical approach to scriptural exegesis represent a defence of the Enlightenment tradition of free critical reason and fails, for the most part, to take account of some recent theological/hermeneutic developments. Finally, I make a suggestion concerning one area in which Childs might more fully develop his canonical approach to exegesis and thus assuage the anxieties of some of his more friendly critics.