“I will bless those who bless you”: Christian Zionism,Fetishism, and Unleashing the Blessings of God

Abstract

This article focuses on the concept of ‘blessing’ Israel that has become common among contemporary American Christian Zionists. After introducing a theological scheme that has dominated discussions of contemporary Christian Zionism, the article critically examines one of the emerging narratives concerning the (re)discovery of Christian Zionists’ Jewish roots and the way the Jewish contribution to Christianity is framed. Following this, the article considers the way Israel and Jews are understood to hold a distinct place in the network of world redemption and how contemporary Israel acts as a marker—what is referred to as a ‘signifier of stability’—that helps Christian Zionists locate God’s ongoing work in the world. Finally, the article discusses how Christian Zionists ‘bless’ Israel in practical ways as a form of submission to God, a reminder of their relationship with God, and a way to locate themselves in the redemptive process.     

The Trinity in Qur’anic Idiom: Q 4.171 and the Christian Arabic Presentation of the Trinity as God,his Word,and his Spirit

ABSTRACT

Since the early centuries of Islam, the Qur’an’s deep imprint on Arabophone Christians has been evident, not only in their evocation of qur’anic language, but also in their creative employment of the text in constructing their own orthodox Christian Arabic theology. This article investigates the presentation of the Trinity as ‘God, his Word, and his Spirit’ in Christian Arabic theological tracts in the early centuries of Islam. It argues that Q 4.171 played a foundational role in constructing a distinct Christian Arabic Trinitarian theology and that Arabophone Christian writers discerned in it the nucleus of what could be developed as an orthodox Trinitarian theology. It traces the development of the Christian Arabic Trinitarian formulation in four works by Arabophone authors: John Damascene’s On Heresies 100; On the Triune Nature of God; the interreligious disputation in the court of the ?Abbāsid Caliph al-Ma?mūn attributed to the theologian Theodore Abū Qurra; and the apologetic letter by ?Abd al-Masī? al-Kindī. This article also makes observations on the implications of the Christian Arabic theological project for interreligious encounter in the early Islamic centuries.     

Is it Possible and Desirable for Theologians to Speculate after Barth?

This essay asks what Karl Barth meant by ‘speculation’ in volume two of the Church Dogmatics. Rather than equating speculative theology with metaphysical theology in general, Barth views speculation not as a monolithic act but as a conglomeration of modes of theological speech that undermine God's revelation in Jesus Christ. This essay argues that Barth's views of speculation, rather than undercutting the use of metaphysics in theology, pave the way for a responsible Christian use of metaphysics by tying one's use of categories and concepts in theology closely to the text of Scripture.     

Christian Supersessionism,Zionism, and the Contemporary Scene

Postliberal theology has been a topic of considerable theological debate over the past few decades. In his 2011 book Another Reformation, Peter Ochs deploys a postliberal theological model for the purpose of developing a sophisticated understanding of the future of interreligious relations. Ochs argues that postliberal theology is a reparative theology focusing on alleviating human suffering. He argues that the Christian idea of supersessionism may be the most challenging for Christians to confront as they explore avenues for making interreligious dialogue more effective. Ochs critiques the Mennonite theologian John Howard Yoder's understanding of Zionism as Jewish Constantianism for being an instance of an ostensibly postliberal theology losing its way. In this essay, I offer a critique of Ochs's reading of Yoder, claiming that Yoder's view actually mirrors an important intra‐Jewish debate about the relationship between political power and piety, and retrieves an ingenious contribution of both early Judaism and early Christianity that is effaced in today's growing Constantinian approach to Christian imperialism and Jewish nationalism.     

‘Mystic Atheism’: Julia Kristeva's Negative Theology

Abstract

This article examines Julia Kristeva's paradoxical concept of a ‘mystic atheism’. It falls into three parts. First, it briefly surveys Kristeva's psychoanalytic account of Christian theology in Au commencement était l'amour (1985). Secondly, it assesses Kristeva's analysis of the Christian mystical tradition from Teresa of Avila to Angela of Foligno in such works as Le féminin et le sacré (1999) and the three volumes on Le génie féminin (1999-2002). For Kristeva, Christian mysticism represents a key moment in the transition from theology to psychoanalysis: what she locates within the work of the female mystics is a so-called ‘mystic atheism’, that is to say, an affirmation of an other within the subject as opposed to the divine other that supposedly lies outside it. Finally, the article offers some critical comments upon Kristeva's own ‘mystic atheism’: I argue that—like much negative theology—Kristeva's psychoanalysis remains ontotheological in form and that this dimension expresses itself in a problematic tendency to anthropomorphize the other within. In conclusion, I will suggest that Kristeva's ‘mystic atheism’ ultimately remains within the theological tradition it seeks to call into question.     

The Price of Charity: Christian Love and Financial Anxieties

Love and money, according to the intuitive logic of Christian political theology, stand in opposition to each other. Where economic relations obtain, relations of love are understood to be absent or distorted. The opposition between the two has led social theorists and political theologians—including John Milbank, Kathryn Tanner, and Daniel M. Bell—to understand Christian love as a reservoir of opposition to the politics of contemporary financialized capital. This opposition, however, ignores the complex interrelationship that has characterized Christian thought about love and money. Love and money—and their apparent competitive relationship—have been understood throughout the history of Christian thought on the basis of a relationship both maintain to the notion of indebtedness. This paper argues that any apparent tension between Christian theological caritas and oikonomia must to be contextualized in terms of a shared relationship between both of these concepts and the organization and administration of relations of debt and obligation.     

Evolution,the End of Human Uniqueness,and the Election of the Imago Dei

Abstract

In both popular opinion and the minds of many scientists and theologians, the idea of human uniqueness and human superiority has been linked to the Christian doctrine of the imago Dei. Pursuing what is called the comparative approach to theological anthropology many have asked, in what ways is human nature different from the nature of animals and, therefore, like the nature of God? This article questions any concept of the imago Deithat equates the divine likeness with some characteristic, behavior, or trait which presumably makes humans unique—in a non-trivial way—from other animals and from the non-human hominids. Instead of grounding the image of God in human uniqueness, the author concludes that the imago Dei is—exegetically, theologically, and scientifically—best understood in light of the Hebrew theological framework of historical election.     

“WHAT COULD POSSIBLY BE GIVEN?”: TOWARDS AN EXPLORATION OF KENOSIS AS FORGIVENESS—CONTINUING THE CONVERSATION BETWEEN COAKLEY,HAMPSON, AND PAPANIKOLAOU1

This article engages the conversation between Sarah Coakley, Daphne Hampson, and Aristotle Papanikolaou (Modern Theology, Vol. 19 no. 1, January 2003) on the appropriateness of kenosis as a theological trope for women and deeply oppressed and vulnerable others. It affirms Coakley's and Papanikolaou's stance, which maintains that kenosis is a necessary or at least distinctively valuable category in Christian theology for understanding the transformation and redemption of all persons. The paper expands on Papanikolaou's analysis of the kenosis involved in the healing and recovery of personhood, arguing that the “emptying of fear” reaches the fullness of self‐giving love in the scandalous act of forgiveness.     

Søren Kierkegaard and the Impossibility of (Un)Forgiveness

Discussions of forgiveness within Christian theology have tended to focus on the conditions in which forgiveness may be a moral or divine imperative for believers. With regard to Søren Kierkegaard’s theological ethics, this article explicates a radical perspective. For the Kierkegaardian Christian lover, no definitive relational break with the other (however objectionable) can occur. As Kierkegaard emphasizes in Works of Love, in a discourse which bears this sentiment as its title, “love abides.” Indeed, I illustrate how in three consecutive discourses in Works of Love—“VI: Love Abideth,” “VII: Mercy, a Work of Love,” and “VIII: The Victory of the Reconciliation in Love”—Kierkegaard’s ethical vision is grounded in Christian love’s immutability. For Kierkegaard, if Christian love is present, then forgiveness is redundant, and unforgiveness is impossible.     

Confessions from the Classroom Teaching with Augustinian Eyes

Through an analysis of Augustine's Confessions, this essay aims to identify the sources, tenets, and implications of the theological anthropology that grounds the author's pedagogy. The author describes classroom dynamics and teaching strategies in terms of the concepts of creation, sin, and redemption found in the Confessions. In relation to Augustine's doctrine of creation, the author argues that a theological anthropology that posits an ineradicable relationship of the human person to God justifies optimism about student response to the study of theology. It also supports a sacramental understanding of the effectiveness of the teacher. In relation to Augustine's theology of sin, the author reflects on the effects of pride on both teacher and student. The section on redemption acknowledges that although the teacher cannot eradicate sin in the classroom, he or she can counter such effects through the responsible and sensitive exercise of authority. Throughout the essay, the virtues of humility and gratitude in the classroom are highlighted, and concrete pedagogical issues are examined in a theological light.     

An Impossible Possibility? Jewish Barthianism in Interwar Germany

In this essay I examine the Jewish reception of Karl Barth's theology in Germany of the 1930s. This I do through an analysis of a disputed exploration into the possibilities and limitations of the theological principles of dialectical theology for the formulation of a Jewish theology that took place at the time. The publication of Karl Barth's Römerbrief (1919, 1922) generated a great stir among Christian circles in Germany. Profoundly challenging the fundamental assumptions of liberal theology, Barth's ‘dialectical theology' was quickly recognized as an epoch‐making work. But the impact of Barth's theology exceeded its Christian readership. As a corresponding disillusionment of liberal theology in its Jewish version took place among Jews, Barthianism presented itself as a compelling theological model offering a profound rejoinder to the spiritual needs of Jews as well. Yet alongside the recognition of the potentially constructive engagement with Barth's radical thought for a rejuvenated articulation of Jewish theology, Jewish thinkers similarly acknowledged the many challenges and difficulties such a theological encounter implied from a Jewish point of view, thereby projecting their understanding of the Jewish‐Christian difference.     

“In the Image of God”: Reconstructing and Developing a Grassroots African Queer Theology from Urban Zambia

This article is a contribution towards the development of queer theologies in contemporary African contexts. Based on fieldwork in the gay community in Lusaka, the capital city of Zambia, the article explores the significance of the theological notion of the Imago Dei, the image of God, in the self-understanding of Zambian gay men as being gay and Christian. Bringing this incipient grassroots theology into conversation with broader theological discourses, in particular African theology (including African women's theology) and queer theology, we interrogate current understandings of the Imago Dei that either ignore sexuality or exclude same-sex loving people (in African theology) or that conceptualize queerness from white Western privileged perspectives (in queer theology). Hence we develop the notion of the Imago Dei as a stepping stone towards an African queer theology.     

Beyond Stewardship? Dietrich Bonhoeffer on Nature

This article questions whether the model of stewardship is helpful in considering Christian responsibility towards non‐human nature and proposes a different way of treating the issue of care of the environment. In an extended engagement with the theology of Dietrich Bonhoeffer, the article argues that human relations to non‐human nature are best understood by seeing humanity as historical, political and natural. In theological formulation, humanity must be understood asimago dei, imago civitatis andimago mundi. Therefore the place of humanity cannot properly be understood without reference to both God and nature. Humanity, nature and God thereby constitute a ‘common realm’. A new test of Christian responsibility towards non‐human nature is introduced: of primary interest is how historical, political and natural humanity acts in ways which either reveal or obscure the ‘common realm of God, nature and humanity’. At this point, theological self‐understanding moves beyond the model of stewardship.     

Narrative and Metaphysical Ambition: On Being “in Christ”

This article addresses some of the confusion regarding the role of metaphysical claims in narrative theology. Proponents and critics of narrative theology alike wonder at the ambiguous place of metaphysical speech about God as an objective reality. This essay enters the conversation through the side door of soteriology. Rather than focusing on the relationship between narrative and metaphysics or narrative and analogy or narrative and first‐order theological claims, I examine what sort of metaphysical statements are required to make the Christian claim that human beings are “in Christ” intelligible as a soteriological reality. I argue that the Christian grammar itself assumes a Christology with a certain kind of metaphysical ambition without which Christianity lapses into incoherence. To make this case, I show that David Kelsey's “narrative identity” Christology in Eccentric Existence lacks the metaphysical statements necessary to uphold his conviction that human beings are “in Christ.” A comparison with T. F. Torrance and the Book of Hebrews reveals that when narrative circumvents metaphysical statements about the incarnate Son, soteriological claims lack coherence and the biblical narrative itself is distorted by a false metaphysic. Thus, metaphysical claims internal to the narrative of Jesus are necessary to tell the story of God faithfully. In this way, narrative is the expression of a theological metaphysics.     

Three Reviews of For Life Abundant: Practical Theology,Theological Education,and Christian Ministry,edited by Dorothy C. Bass and Craig Dykstra, 2008

For Life Abundant, the fruit of sustained reflection among systematic theologians, practical theologians, and pastors, is an important new work that deserves attention. The volume provokes creative and critical thinking about practical theology. Its contributors conceptualize the field as a disciplined practice of imagination and skill residing at the confluence of Christian tradition and living ecclesial communities, and ask what such a construal of practical theology might mean for theological education. Given the significance of For Life Abundant, Teaching Theology and Religion asked three theological educators who are located in different regions, types of institutions, and fields, to review and respond to it. Rebecca Slough describes the volume's central questions and organization, and considers how it might contribute to the deliberations of a seminary faculty regarding a school's curriculum. Martha Stortz shows how the process and structure of For Life Abundant are in themselves illustrative of the conceptualization of practical theology for which it argues. Kwok Pui‐lan notes the volumes strengths and goes on to probe its lacunae, particularly with regard to global, gender, and multi‐cultural considerations relevant to a robust construal of pastoral theology in our time. While the authors of these three reviews and responses to the volume did not interact as they wrote them, together they comprise a conversation that should be on‐going. TTR invites further responses to the volume.     

Theorizing the (Anglican) lex orandi: A Theological Account

This article investigates the lex orandi, an under-theorized yet central strand of Anglican theological identity. The aim is to provide some theological grounding to the ‘law of prayer’ and is motivated by the question: what, theologically speaking, does the lex orandi do? The first section explores the historical origins of the lex orandi in the Augustinian tradition and then its reception into mainstream Anglican theology. From there, the second section moves beyond Anglicanism by offering a codification of the various operations of the lex orandi, focusing in particular on its role in correcting, communicating and then complexifying Christian belief. The final section explores in further detail the nature of Christian belief as it is re-routed through spiritual practice and takes, as a sort of test case, aspects of the doctrine of creation ex nihilo to display the ‘complexifying logic’ of the law of prayer.     

Reconsidering theological exchange between China and the West

ABSTRACT

By reviewing the Chinese theological publications in the twentieth century, especially during the 1920s–1930s and after the 1980s, this article aims to show that it is not a zero-sum game between the translation of western theological works into Chinese and the publication of original Chinese theological works. The selection of the western works for translation exhibited a certain creativity from the Chinese side, and in turn, the translated works also inspired original Chinese theological works. In the twenty-first century, the Chinese studies of Christianity developed rapidly. Many Chinese Christian theologians published pro-actively in western languages. Due to the recognition of the importance of Christianity in contemporary China and the awareness of the global context for Christian theology, there was a growing interest among western theologians in non-western Christian theology, including Chinese Christian theology. The exchange and collaboration between Chinese and western theologians were particularly prominent on global and public issues.     

Sociobiology and Human Nature: A Perspective from Catholic Theology

This paper addresses a nonspecialist audience on how sociobiological accounts of human nature might be relevant to Christian theology. I begin with some confessional remarks to clarify what I mean by Christian theology and how I understand it to be related to science. I indicate briefly why sociobiology might be of interest to theology and then move on to sketch some ways in which sociobiology might relate to theological ethics. My basic point is that sociobiology is directly relevant to theological ethics in its understanding of evolved human emotional predispositions but not in its normative reflection proper.     

Suffering the Promise of God: Engaging Oswald Bayer

This article examines Oswald Bayer's wide‐ranging constructive appropriation and application of Luther's theology of the Word. Bayer grounds theology in the divine word of promise, understanding theology and the Christian life as a vita receptiva in which human action is, from first to last, responsive. He pits Luther against modern theological evasions of the Word in his insistence on the distinctively Christian pathos of existence, and his ethic of categorical gift reflects this. I conclude with a commendation of Bayer's theology of the Word, a question about the relation between God's revelation and hiddenness and a concern that he may at times compromise the definitive self‐revelation of God in Christ.