The Craft of Innovative Theology. Группа авторов. Читать онлайн. Newlib. NEWLIB.NET

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Alannis Morisette has a lot to answer for.

      28 28 Kierkegaard The Concept of Irony with Continual Reference to Socrates (1841), 326.

      29 29 Kierkegaard The Concept of Irony with Continual Reference to Socrates (1841), 262ff.

      30 30 The absence of the subject as origin and context of all knowledge claims is a glaring and regrettable omission in our current scientific, philosophical and theological discourses; a point well made in Frank, Gleiser, and Thompson’s discussion of “the blind spot.” See: https://aeon.co/essays/the-blind-spot-of-science-is-the-neglect-of-lived-experience, last accessed May 2020.

      31 31 Some readers may feel I am ducking the really significant philosophical issue. A thorough discussion and defense of a pragmatic approach to religious truth is, of course, far beyond the scope of this paper. However I suggest that the worry about getting at the Truth of religion is, to my mind, a holdover of an anachronistic epistemology as well as theologically unsustainable. The latter due to the commitment to divine transcendence at the heart of Semitic religion (which I discussed above) and the former the result of having ceded the rules of engagement while in the process of defending against the (now dubious) claims of nineteenth-century and twentieth-century positivism and scientism.

      32 32 Hendrik Vroom, “Syncretism and Dialogue: A Philosophical Analysis,” in Dialogue and Syncretism: An Interdisciplinary Approach, ed. J.D. Gort, H. Vroom, R. Fernhout, and A. Wessels (Grand Rapids, MI: Eerdmans, 1989), 26.

      33 33 Mary Douglas, Purity and Danger: An Analysis of Concepts of Pollution and Taboo (New York: Routledge, 1966), 45.

      34 34 Rosalind Shaw and Charles Stuart in the introduction to their edited collection, Syncretism/Anti-Syncretism: The Politics of Religious Synthesis (London: Routledge, 1994), 3–6.

      35 35 Of course many Biblical sources could be used here, not least the extended banquet story of Luke 14 and 15.

      36 36 Some may aver that I have not considered certain kinds of thorny problems which may arise from pluralistic theology, namely that its practice may require us to endorse and recombine views, practices, and structures from which we are rightfully repelled. This is a difficult question and well beyond the scope of this essay. I have considered it in the context of the “reluctant dialogian,” that is, a person who not only rejects interreligious dialogue but considers us an enemy and means us harm. See “The Dialogue Party: Dialogue, Hybridity and the Reluctant Other,” in Theology and the Religions: A Dialogue, ed. Vigo Mortensen (Grand Rapids: Wm B. Erdmann’s), 235–248.

       Ian S. Markham

      RESEARCH LEVEL 1

      Editors’ Introduction

      This is a deliberately provocative article. The idea is simple: Could Jesus – the Incarnate Word – be someone else? Instead of being a first-century, Jewish male, could Jesus have been a first-century person with Down’s Syndrome? Now the question – could Jesus been something other than male? – has circulated in the scholarly literature. Feminist theologians have asked whether the Incarnate Word could have been a woman? This essay takes a familiar question and poses the question in a new way. The focus is on the question of the omniscience of Jesus.

       Box 2.1

      This is the article’s “signpost.” It gives the reader a sense of how the essay will be structured. There are many ways this question could be handled. The author sets out the focus is on intelligence. One could criticize the author for not seizing the opportunity to write more extensively on disability and the Incarnation.

      Christology, Intelligence, and Omniscience

       Box 2.2

      This essay makes good use of subheadings. A subheading ensures that the reader always know exactly where they are in the essay. Having been given a signpost at the end of the introduction, the reader knows that this first subheading will set out the case for the traditional view of Jesus that see Jesus as at least very intelligent, if not omniscient. A subheading is also a helpful place for the reader to pause. You always know that you have a pause in the text when you get to the end of a section.