The Jacob factor: Aging and spirituality

Peace is a gift of God. Humans cannot create it. The meaning of “peace” in Hebrew is “completeness.” Humans seek completion in daily tasks, especially in younger years. In later years, completion takes on new urgency in a search for balance and meaning in one's accomplishments. Here a discovery of inner peace begins to take shape, where there is a perfect peace and acceptance. Others chafe under this reality, gravitating toward bitterness. Elderly can learn from Jacob that to struggle with God is to recognize that the formulation of the future comes out of being active in their own efforts.     

The supposed shame of aging female bodies and the saving grace of transience

Where does the supposed shame of older women's bodies come from? In this essay, I suggest that such shame is not a natural response to aging; rather, it is a culturally conditioned reaction to the patriarchal fantasy of female physical perfection. While certain norms and narratives within Christianity tacitly encourage women to pursue this fantasy, there are also resources within this tradition that can help us challenge the stigma assigned to older female flesh and affirm the goodness of bodies that have lived a long time. Simultaneously, aging itself can provide a lens for fruitfully rethinking some central Christian ideas.     

The Pan‐African Women's Ecumenical Empowerment Network in the Caribbean

The context of theological formation in the Caribbean is the diversity and crucible of cultures and in which women have played a great role and made a great impact.     

“Equal Discipleship”

Feminist theology is known for its various critical principles and methods of biblical interpretation. In the process of doing feminist biblical interpretation, feminist theologians have started to build their theological frameworks. This article takes the feminist biblical scholar Elisabeth Schüssler Fiorenza and her construction of the New Testament as an example. In her book Discipleship of Equals, Schüssler Fiorenza put forward the important viewpoint of “equal discipleship.” This viewpoint provides a dialogue between Schüssler Fiorenza and the theological concerns of women in China. Like Schüssler Fiorenza, Chinese theologians have also noted the testimonies of Chinese women Christians in the development of the church. These can help female Christians realize who they are and the significance of being a member of the church. Christian Chinese traditional culture still influences the understanding of women's identity. This will be a significant challenge and task in practising Chinese feminist theology.     

The Mission of the Church to People with Disabilities in Southern and Central Africa

Disability has, in recent years, become a focal point of discussion in many parts of the world with the increasing awareness that people with disabilities (PWDs) are disadvantaged because of their condition. Throughout history, PWDs have been relegated to the status of second‐class citizens and in some instances treated inhumanly. In many cultures, particularly in Africa, issues of disability are surrounded by fear because of the strong belief that they are caused by sin, witchcraft, or evil spirits. People with mental challenges are demonized. This has led to a negative attitude toward PWDs in the world generally and in Southern and Central Africa in particular. This paper discusses the mission of the church in this context. It argues that the church must act as a catalyst for change by generating a positive attitude toward PWDs so that they can enjoy fullness of life. This can be achieved by mainstreaming issues of disability in the social, economic, political, and spiritual life of society as a whole.     

“ÁLL TRÁDES,THEIR GEAR AND TACKLE AND TRIM”: THEOLOGY,COGNITIVE NEUROSCIENCE,AND PSYCHONEUROIMMUNOLOGY IN TRANSVERSAL DIALOGUE

This third of three articles outlining a different approach to science/religion dialogue generally and to engagement between theology and the neurosciences specifically, gives a brief account of the model in practice. It begins by introducing the question to be investigated—whether the experience of relational connection can affect health outcomes by directly moderating immune function. Then, employing the same threefold heuristic of encounter, exchange, and expression used previously, it discusses how the transversal model set out in these articles has been used to investigate this question and to develop a theoretical physiological model for the proposed link between relationality and health.     

WONDER OPENS THE HEART: POPE FRANCIS AND LISA SIDERIS ON NATURE,ENCOUNTER, AND WONDER

This article argues that Pope Francis's invocations of wonder can speak to and at times challenge Lisa Sideris's recent contributions to the interdisciplinary discussion of wonder, science, and religion. Although the importance of wonder to Pope Francis's 2015 environmental encyclical Laudato si’ is acknowledged, it has not been widely recognized that wonder is implicated in and forms connections between multiple concepts and postures acknowledged as defining marks of Francis's papacy: coming out of oneself, encountering others, going to the margins; aversion to doctrinal rigidity; compassion, mercy, tenderness, and humility; to name a few. These defining concepts and stances resonate strongly with certain views on wonder, ethics, and ecology recently articulated by Lisa Sideris. In Francis, however, one finds a more affirming treatment of science‐based wonder and a response to Sideris's criticism of theistic wonder.     

HIGH SCIENCE AND NATURAL SCIENCES: GREEK THEOLOGIANS AND THE SCIENCE AND RELIGION INTERACTIONS (1832–1910)

What was science for the Orthodox Greek theologian of the nineteenth century? How did it feature in his (theologians were all men at the time) own work? This article is an attempt to describe the science and religion interactions by placing Greek Orthodox theologians of the nineteenth century in the center of the historical narrative, rather than treat them as occasional deuteragonists in the scientists’ historiography. The picture that emerges is far more complicated than one of antagonism, indifference, conflict, or coexistence. Greek theologians saw themselves as scientists and treated theology as a positive, rational science. They developed strategies to delineate their disciplinary borders and safeguard their identity as expert scholars by harnessing their university and academic credentials. For that reason, they had to invoke famous German and other Western theologians, while ensuring that they were seen as true defenders of Orthodox Christianity. The idea of science was an integral part of this achievement.     

The continuing relevance of “queer” theology for the rest of the field

ABSTRACT

What does it mean to queer theology? How is this task of queering theology relevant to and engaged with mainstream academic theological discourse? What is already queer about theology? What direction should queering theology take in the future? This special issue examines these key questions, among others, which are at the heart of the overall project that has been referred to as “queer theology”. In this introduction to the volume, we outline common strands of thought, and key issues and questions that undergird and interlace the essays in this volume. We also provide a brief history of queer theology, highlighting four themes that we consider essential to the study of queer theology as a whole: (1) the role of witness, (2) the project of disentangling the “real” issues from the incidentals in reactions to a queer presence in the Church, (3) the creative rereading of tradition with an eye toward emancipation and (4) the ways in which queer theology orients the field of theological studies as a whole to what really matters (or ought to matter) for Christians and others seeking to follow the witness of Jesus.     

Critical Dogmatics as Paradigm

Theology as “critical dogmatics” points to a way forward between naturalism and constructivism in thought “after modernity.” It urges neither pre‐critical dogmatics nor modern systematizing, but a proposal for a pragmatic and hermeneutical theology making a single claim to truth about God as the One determined to redeem and fulfill the creation through the missions of God's Son and Spirit. This article clarifies the difference between Rudolph Bultmann's program of demythologization, and more generally, dialectical theology's antinomy of “the word of God and the word of humans,” and the sense of “deliteralization” in the strong trinitarian personalism of critical dogmatics.