This essay argues that the German Reformer, Martin Luther, makes a contribution to a Christian feminist theology of mothering. His preaching and theology about child-bearing stand out in the Christian theology of his time because of the realistic way in which he describes the experiences of pregnancy and birth, especially in contrast to conventional descriptions of the Virgin Mary's maternity. Yet Luther is no feminist. He maintains essentialist views of women and attaches women too closely to home life. But his optimistic view of the female child-bearing body subverts the traditional Christian views of the cursed female body and affirms the power that women have in God's activities of creation and new creation.
Leinen 89,00 € Verö entlicht auf Englisch. Amy Marga untersucht die Belege für Karl Barths frühe Begegnung mit dem römischen Katholizismus und mit der analogia entis im Denken Erich Pryzwaras. Vor allem in seinen Vorlesungen zur Dogmatik in Göttingen und in seinen bisher unverö entlichten Münsteraner Vorlesungen zum selben Thema zeigt sich Barths Interesse an der Gegenständlichkeit Gottes, die untrennbar mit dem trinitarischen Gott verbunden ist. Die Autorin arbeitet heraus, wie der Dialog mit dem Katholizismus Barth half, Klarheit über seine Doktrin der O enbarung und des dreieinigen Gottes zu gewinnen.
time highlighting the work of Bultmann, Ka¨semann, and Hoskyns, followed by how Johannine theology shows up in the early church fathers. Hinlicky moves on to ''The Trinitarian Rule of Faith'' in chapter 4. He maintains that as the early church clarified its public confession, the trinitarian rule of faith became ''One God, the almighty Father, creates, redeems, and fulfills one world through the missions of His Son and Spirit'' (110).Less fulfilling for the reviewer was chapter 5, ''The Confrontation of Biblical and Philosophical Monotheism.'' The strongest part of this chapter was the treatment of Origen's concept of eternal generation. While of ''monumental significance'' ( 179), Origen and his ilk later helped produce Arius, whom Hinlicky describes as a ''consistent Platonist' ' (193; cf. 196). The author waits until his last chapter, ''The Holy Trinity as the Eternal Life,'' to discuss at length creedal development. Most of this chapter is a serious treatment of the theological issues which led to the Creed of Nicaea, with a solid analysis of the contributions of Athanasius and, to a lesser extent, the Three Cappadocians. Divine Complexity ends with a postscript, ''The 'Impassible Passibility' of the Trinity'' (237-40).The key strength of Divine Complexity: The Rise of Creedal Christianity is Hinlicky's encyclopedic knowledge of the subject material, especially his knowledge of past and current Protestant thought. A drawback is the author's dense and ponderous writing style. This reviewer was not convinced of the necessity for the numerous references to modern theologians-too much of, not necessarily, a good thing. This book is definitely more about early Christian dogma than early Christian creeds. Divine Complexity is not an easy read. A reader needs some solid knowledge of the history of Christian thought to benefit fully from this monograph. Hinlicky himself-in so many words-admits this in his introduction: ''This book then is intended for spiritually motivated and intellectually serious seekers both within and without the churches'' (ix). But those who get through Hinlicky will have a renewed appreciation for the biblical and historical basis of early Christianity.
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