G. Sujin Pak - Academia.edu (original) (raw)
Papers by G. Sujin Pak
Fortress Press eBooks, Oct 4, 2022
International Journal of Systematic Theology, Sep 6, 2022
This article provides a study of John Calvin's treatment of the Old Testament prophets' l... more This article provides a study of John Calvin's treatment of the Old Testament prophets' language, images and metaphors to illuminate the distinctly visual character of his theology. It explores Calvin's theology of Scripture as shaped by the visual theology rooted in his exegesis of the Old Testament prophetic books. The author argues that the Old Testament prophets serve as supreme models for imitation of how to make God's Word come alive through visual images and powerful metaphors. Furthermore, the article draws connections between Calvin's engagement with the prophets' language of ‘painting’, ‘mirror’, ‘vivid representation’ and ‘visible symbol’ and his descriptions of biblical theophanies and the power of sacraments. Bringing these elements side by side, a vivid portrait emerges of Calvin's conception of Scripture as a visual sign. The author argues that this visual sign‐character of Scripture undergirds a deeper commitment of Calvin's – a conviction of Scripture's sacramental character and functions. Consequently, the article argues that the visual features of Calvin's theology – where visual aspects unite his theologies of Scripture and the sacraments – set forth Scripture itself as a sacrament and call students of Calvin to take more seriously the visual and material commitments of his theology.
The Sixteenth century journal, Apr 1, 2005
Journal of Reformed Theology, Mar 27, 2020
Interpretation, 2009
to flourish, is not a human construct but is divine in origin and responsive to human actions. Gl... more to flourish, is not a human construct but is divine in origin and responsive to human actions. Global warming is a judgment on our false view of ourselves, epitomized in modern imperialism and neo-liberal global capitalism. Northcott presents this thesis by means of a thick description of the many dimensions and issues in global warming: the science behind it, the different responsibilities of developed versus developing nations for it, the value of carbon trading (which he finds ambiguous) and a carbon tax (which he supports), as well as a thoughtful reflection on the specifics of energy, housing, transportation, and food from a Christian perspective. If one is looking for a clearly-written, one-volume book that summarizes the current science of global warming, lays out the critical political issues that lie in the way of addressing it, and does all this from a prophetic Christian perspective, then this is the book. The book's perspective is definitely "prophetic," and by that I mean that it does not touch on the other major stream in Christian faith: the sacramental. It focuses on what God has done (created the earth and liberated it) and our necessary response: a no-nonsense obligation to act in just, fair ways as Christians and as privileged Westerners. This means such tough-minded stands as measuring the ecological footprint of developed countries to include all their "external emissions" (global outsourcing, transportation, etc.). Northcott does not mince words or duties: developed countries must lead the way in global mitigating strategies because it is the right thing to do. This is a powerful message, though I admit to missing the other side: the "world charged with the grandeur of God" (Gerard Manley Hopkins) that sacramental Christianity offers as a reason to love and care for the earth. Northcott's "solution" to the crisis of global warming is basically one of individual repentance and change—the re-constitution of the self by Christ in the church. While his advice holds considerable weight for Christians, I believe it would be applicable to a wider audience if he had emphasized the similarities between the religious sense of radical interrelationship and interdependence with the ecological. One of the most hopeful features of our otherwise not-veryhopeful situation is the proximity between the postmodern, ecological understanding of who we human beings are in the scheme of things to that of many of the world's religions. Northcott is right: there are indeed two anthropologies— that of neoliberal global capitalism and that of most religions and of the earth itself.
Religious Studies Review, Dec 1, 2009
Religious Studies Review, Mar 1, 2010
Modern Theology, Sep 7, 2011
Encyclopedia of the Bible Online, 2019
Interpretation: A Journal of Bible and Theology, 2009
to flourish, is not a human construct but is divine in origin and responsive to human actions. Gl... more to flourish, is not a human construct but is divine in origin and responsive to human actions. Global warming is a judgment on our false view of ourselves, epitomized in modern imperialism and neo-liberal global capitalism. Northcott presents this thesis by means of a thick description of the many dimensions and issues in global warming: the science behind it, the different responsibilities of developed versus developing nations for it, the value of carbon trading (which he finds ambiguous) and a carbon tax (which he supports), as well as a thoughtful reflection on the specifics of energy, housing, transportation, and food from a Christian perspective. If one is looking for a clearly-written, one-volume book that summarizes the current science of global warming, lays out the critical political issues that lie in the way of addressing it, and does all this from a prophetic Christian perspective, then this is the book. The book's perspective is definitely "prophetic," and by that I mean that it does not touch on the other major stream in Christian faith: the sacramental. It focuses on what God has done (created the earth and liberated it) and our necessary response: a no-nonsense obligation to act in just, fair ways as Christians and as privileged Westerners. This means such tough-minded stands as measuring the ecological footprint of developed countries to include all their "external emissions" (global outsourcing, transportation, etc.). Northcott does not mince words or duties: developed countries must lead the way in global mitigating strategies because it is the right thing to do. This is a powerful message, though I admit to missing the other side: the "world charged with the grandeur of God" (Gerard Manley Hopkins) that sacramental Christianity offers as a reason to love and care for the earth. Northcott's "solution" to the crisis of global warming is basically one of individual repentance and change—the re-constitution of the self by Christ in the church. While his advice holds considerable weight for Christians, I believe it would be applicable to a wider audience if he had emphasized the similarities between the religious sense of radical interrelationship and interdependence with the ecological. One of the most hopeful features of our otherwise not-veryhopeful situation is the proximity between the postmodern, ecological understanding of who we human beings are in the scheme of things to that of many of the world's religions. Northcott is right: there are indeed two anthropologies— that of neoliberal global capitalism and that of most religions and of the earth itself.
The Catholic Historical Review, 2004
Oxford University Press eBooks, Oct 1, 2009
Oxford University Press eBooks, Jun 21, 2018
Several radical groups—particularly Anabaptists and Spiritualists—in Wittenberg, Zurich, and Stra... more Several radical groups—particularly Anabaptists and Spiritualists—in Wittenberg, Zurich, and Strasbourg proffered different performances of prophecy that emphasized its visionary, ecstatic forms and even affirmed the possibility of new revelation above and beyond Scripture. Luther, Zwingli, and Bucer responded to Andreas Karlstadt, Gabriel Zwilling, the Zwickau Prophets, Thomas Müntzer, Swiss Anabaptists, Melchior Hoffman, Balthasar Hubmaier, Hans Denck, Caspar Schwenckfeld, and Pilgram Marpeck by casting many of them as false prophets and often lumped them together under their most extreme forms rather than recognizing the variations among them. Radical groups differed on the topic of prophecy: some prioritized Scripture, while others prioritized the Spirit. Luther and Zwingli reframed their view of the prophet and prophecy in direct response to these radical threats to tighten the parameters of lay participation and identify the prophet more closely with the Protestant pastoral office.
Religions, Apr 20, 2017
This article highlights the important initial tasks of excavating the pertinent contexts of the s... more This article highlights the important initial tasks of excavating the pertinent contexts of the sixteenth-century Protestant reformers and discerning what is at stake for them (i.e., "unearthing logic") in order to analyze their views of and teachings about Jews and Judaism. Pertinent contexts include the immediate contexts to which Luther and Calvin responded (e.g., Jewish "blasphemy" and/or Christian Hebraism), as well as attending to the significant theological frameworks in which they each operated. Equally important is activity of sifting through the discrepancies in the secondary literature's depictions of Luther and Calvin's place in the history of Christian-Jewish relations. The article highlights biblical interpretation-particularly the defense of Scripture's perspicuity-as the distinctive locus of the reformers' angst concerning Jews and Judaism. In conclusion, the author offers some lessons from church history for discerning what Christian faithfulness might look like in response to this troubling history.
Church History and Religious Culture, Mar 21, 2022
Studies in Christian-Jewish Relations
Fortress Press eBooks, Oct 4, 2022
International Journal of Systematic Theology, Sep 6, 2022
This article provides a study of John Calvin's treatment of the Old Testament prophets' l... more This article provides a study of John Calvin's treatment of the Old Testament prophets' language, images and metaphors to illuminate the distinctly visual character of his theology. It explores Calvin's theology of Scripture as shaped by the visual theology rooted in his exegesis of the Old Testament prophetic books. The author argues that the Old Testament prophets serve as supreme models for imitation of how to make God's Word come alive through visual images and powerful metaphors. Furthermore, the article draws connections between Calvin's engagement with the prophets' language of ‘painting’, ‘mirror’, ‘vivid representation’ and ‘visible symbol’ and his descriptions of biblical theophanies and the power of sacraments. Bringing these elements side by side, a vivid portrait emerges of Calvin's conception of Scripture as a visual sign. The author argues that this visual sign‐character of Scripture undergirds a deeper commitment of Calvin's – a conviction of Scripture's sacramental character and functions. Consequently, the article argues that the visual features of Calvin's theology – where visual aspects unite his theologies of Scripture and the sacraments – set forth Scripture itself as a sacrament and call students of Calvin to take more seriously the visual and material commitments of his theology.
The Sixteenth century journal, Apr 1, 2005
Journal of Reformed Theology, Mar 27, 2020
Interpretation, 2009
to flourish, is not a human construct but is divine in origin and responsive to human actions. Gl... more to flourish, is not a human construct but is divine in origin and responsive to human actions. Global warming is a judgment on our false view of ourselves, epitomized in modern imperialism and neo-liberal global capitalism. Northcott presents this thesis by means of a thick description of the many dimensions and issues in global warming: the science behind it, the different responsibilities of developed versus developing nations for it, the value of carbon trading (which he finds ambiguous) and a carbon tax (which he supports), as well as a thoughtful reflection on the specifics of energy, housing, transportation, and food from a Christian perspective. If one is looking for a clearly-written, one-volume book that summarizes the current science of global warming, lays out the critical political issues that lie in the way of addressing it, and does all this from a prophetic Christian perspective, then this is the book. The book's perspective is definitely "prophetic," and by that I mean that it does not touch on the other major stream in Christian faith: the sacramental. It focuses on what God has done (created the earth and liberated it) and our necessary response: a no-nonsense obligation to act in just, fair ways as Christians and as privileged Westerners. This means such tough-minded stands as measuring the ecological footprint of developed countries to include all their "external emissions" (global outsourcing, transportation, etc.). Northcott does not mince words or duties: developed countries must lead the way in global mitigating strategies because it is the right thing to do. This is a powerful message, though I admit to missing the other side: the "world charged with the grandeur of God" (Gerard Manley Hopkins) that sacramental Christianity offers as a reason to love and care for the earth. Northcott's "solution" to the crisis of global warming is basically one of individual repentance and change—the re-constitution of the self by Christ in the church. While his advice holds considerable weight for Christians, I believe it would be applicable to a wider audience if he had emphasized the similarities between the religious sense of radical interrelationship and interdependence with the ecological. One of the most hopeful features of our otherwise not-veryhopeful situation is the proximity between the postmodern, ecological understanding of who we human beings are in the scheme of things to that of many of the world's religions. Northcott is right: there are indeed two anthropologies— that of neoliberal global capitalism and that of most religions and of the earth itself.
Religious Studies Review, Dec 1, 2009
Religious Studies Review, Mar 1, 2010
Modern Theology, Sep 7, 2011
Encyclopedia of the Bible Online, 2019
Interpretation: A Journal of Bible and Theology, 2009
to flourish, is not a human construct but is divine in origin and responsive to human actions. Gl... more to flourish, is not a human construct but is divine in origin and responsive to human actions. Global warming is a judgment on our false view of ourselves, epitomized in modern imperialism and neo-liberal global capitalism. Northcott presents this thesis by means of a thick description of the many dimensions and issues in global warming: the science behind it, the different responsibilities of developed versus developing nations for it, the value of carbon trading (which he finds ambiguous) and a carbon tax (which he supports), as well as a thoughtful reflection on the specifics of energy, housing, transportation, and food from a Christian perspective. If one is looking for a clearly-written, one-volume book that summarizes the current science of global warming, lays out the critical political issues that lie in the way of addressing it, and does all this from a prophetic Christian perspective, then this is the book. The book's perspective is definitely "prophetic," and by that I mean that it does not touch on the other major stream in Christian faith: the sacramental. It focuses on what God has done (created the earth and liberated it) and our necessary response: a no-nonsense obligation to act in just, fair ways as Christians and as privileged Westerners. This means such tough-minded stands as measuring the ecological footprint of developed countries to include all their "external emissions" (global outsourcing, transportation, etc.). Northcott does not mince words or duties: developed countries must lead the way in global mitigating strategies because it is the right thing to do. This is a powerful message, though I admit to missing the other side: the "world charged with the grandeur of God" (Gerard Manley Hopkins) that sacramental Christianity offers as a reason to love and care for the earth. Northcott's "solution" to the crisis of global warming is basically one of individual repentance and change—the re-constitution of the self by Christ in the church. While his advice holds considerable weight for Christians, I believe it would be applicable to a wider audience if he had emphasized the similarities between the religious sense of radical interrelationship and interdependence with the ecological. One of the most hopeful features of our otherwise not-veryhopeful situation is the proximity between the postmodern, ecological understanding of who we human beings are in the scheme of things to that of many of the world's religions. Northcott is right: there are indeed two anthropologies— that of neoliberal global capitalism and that of most religions and of the earth itself.
The Catholic Historical Review, 2004
Oxford University Press eBooks, Oct 1, 2009
Oxford University Press eBooks, Jun 21, 2018
Several radical groups—particularly Anabaptists and Spiritualists—in Wittenberg, Zurich, and Stra... more Several radical groups—particularly Anabaptists and Spiritualists—in Wittenberg, Zurich, and Strasbourg proffered different performances of prophecy that emphasized its visionary, ecstatic forms and even affirmed the possibility of new revelation above and beyond Scripture. Luther, Zwingli, and Bucer responded to Andreas Karlstadt, Gabriel Zwilling, the Zwickau Prophets, Thomas Müntzer, Swiss Anabaptists, Melchior Hoffman, Balthasar Hubmaier, Hans Denck, Caspar Schwenckfeld, and Pilgram Marpeck by casting many of them as false prophets and often lumped them together under their most extreme forms rather than recognizing the variations among them. Radical groups differed on the topic of prophecy: some prioritized Scripture, while others prioritized the Spirit. Luther and Zwingli reframed their view of the prophet and prophecy in direct response to these radical threats to tighten the parameters of lay participation and identify the prophet more closely with the Protestant pastoral office.
Religions, Apr 20, 2017
This article highlights the important initial tasks of excavating the pertinent contexts of the s... more This article highlights the important initial tasks of excavating the pertinent contexts of the sixteenth-century Protestant reformers and discerning what is at stake for them (i.e., "unearthing logic") in order to analyze their views of and teachings about Jews and Judaism. Pertinent contexts include the immediate contexts to which Luther and Calvin responded (e.g., Jewish "blasphemy" and/or Christian Hebraism), as well as attending to the significant theological frameworks in which they each operated. Equally important is activity of sifting through the discrepancies in the secondary literature's depictions of Luther and Calvin's place in the history of Christian-Jewish relations. The article highlights biblical interpretation-particularly the defense of Scripture's perspicuity-as the distinctive locus of the reformers' angst concerning Jews and Judaism. In conclusion, the author offers some lessons from church history for discerning what Christian faithfulness might look like in response to this troubling history.
Church History and Religious Culture, Mar 21, 2022
Studies in Christian-Jewish Relations