Hartman's placing Barth as a contextual theologian and, for those not already familiar with him, introducing the West to Bediako, a major African theologian.This book is the inaugural volume in the Notre Dame Studies in African Theology series, and bodes well for the future of that line. Positively, Hartman's writing is accessible but still academic. For those interested in learning more about African theology and who already have some grounding in the Western tradition, Hartman is a very able guide. Bediako lends himself to Hartman's analysis in part because he did write so much. Other African theological traditions, such as the oral or aphoristic, are less amenable to Hartman's kind of analysis. For those invested in Barthian studies, Hartman challenges some conventions (Barth as a contextual theologian) while maintaining a close reading of parts of the Church Dogmatics.The real audience is wider than African theologians or Barthians, however. There is a danger that because this book was published within the academy and as part of Western theological education institutions, its everyday importance will be missed. In these days of global pandemic and civil unrest, Hartman offers those involved in theological reflection a way to have conversations that are generative across divisions. In a global pandemic there seems to be a focus on its effects in relation to the West, making the crisis more national than global. Likewise, racial tensions are most often interpreted within a domestic context thus missing a crosscultural component. Hartman moves past the ideological certainties that lead to shouting matches and to a place where the object that both Barth and Bediako wrestled with, namely God as revealed in Jesus Christ, becomes clearer. Christendom, secularism, and globalization distort the truth about God found in Jesus Christ. On this, both Barth and Bediako were clear. What Hartman does is provide a nuanced and productive approach that offers the possibility of finding a universal truth within particular contexts.
The Australian Army recently adopted the British concept of hospital exercise (HOSPEX) as a means of evaluating the capabilities of its deployable NATO Role 2E hospital, the 2nd General Health Battalion. The Australian approach to HOSPEX differs from the original UK model. This article describes the reasons why the Australian Army needed to adopt the HOSPEX concept, how it was adapted to suit local circumstances and how the concept may evolve to meet the needs of the wider Australian Defence Force and our allies.
After identifying some of the strengths and weaknesses of online social interaction, this article examines whether church practices (specifically confession of sin and communion) should ever be offered online. Readers are invited to consider this question critically without immediately dismissing it as absurd and then consider how church practices as we typically experience them (with a physically present congregation) can be evaluated by comparing them to their online versions. Whether Christian practices should be offered online or not, this article encourages churches to consider making more extensive use of the Internet; ignoring online communication today would be like ignoring the telephone when it became a common means of connecting us to one another.
Professor of Systematic Theology at Union Theological Seminary in New York until his death in 2018, published his first book, Black Theology and Black Power (Harper and Row) in 1969, the same year he joined the faculty at Union Seminary. A second edition of Black Theology and Black Power was published in 1989, and now a 50th-anniversary edition has been issued. The 50th-anniversary edition includes his original 1969 Preface, his Preface to the 1989 edition, and a new introduction by Cornel West. This edition of Black Theology and Black Power came out the same year as his autobiography, Said I Wasn't Gonna Tell Nobody. Reading these two books side by side will illuminate the context in which Cone wrote, who his critics were, and who supported him throughout his career. Chapter 1 of his autobiography ("Couldn't Keep It to Myself: Removing My Mask") describes how the events of the 1960s (including the Detroit rebellion of July 1967; the work and assassination of Martin Luther King Jr; the rise of the Black Power movement; and the black church) all influenced his identity as a black man in the United States, as a student, and as a scholar. This first chapter is critical for understanding how he came to write Black Theology and Black Power, the specific topic of chapter 2 ("What the Lord Has Done for Me"). It is on that second chapter and his first book that my reflections in this review essay will primarily focus. As a result of Black Theology and Black Power James Cone would become known as the father of black theology. He had first used the phrase, "black theology," in a 1968 lecture and discussion at Colgate Rochester Divinity School,
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