Krista E. Hughes | Newberry College (original) (raw)
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Papers by Krista E. Hughes
Ecological Solidarities, 2020
Teaching Theology & Religion, 2014
The Routledge Companion to Modern Christian Thought, 2011
thirdspace: a journal of feminist theory & culture, 2011
Hope is most audacious when there is no good reason for it. The 2007 documentary The Dhamma Broth... more Hope is most audacious when there is no good reason for it. The 2007 documentary The Dhamma Brothers profiles a practice of hope within a system premised, from start to finish, on hopelessness. In a documentary that examines the intersection of self-inquiry and ...
Teaching Theology & Religion, 2016
The doctrines of forensic justification and simul iustus et peccator assume a primarily moral the... more The doctrines of forensic justification and simul iustus et peccator assume a primarily moral theo-cosmology. However, the former constricts the excessiveness of divine grace, while the latter fails to adequately capture the fullness of the human condition. Freeing divine grace and theological anthropology from the moral requires a shift in emphasis toward suffering and an acknowledgment that a deep root of sin is creaturely vulnerability. In this case, the incurved self might symbolize the fearful, pulling goods toward the self for protection. While accountability for sin remains important, the first response to the fearful, who act from a sense of deep vulnerability, is compassion rather than judgment. In this way grace attends to but ultimately exceeds the moral.
Anglo Saxonica: Feminisms Today and Tomorrow, Dec 2013
This paper makes a claim for “beauty” as a central category for postmodern feminist theology. Fea... more This paper makes a claim for “beauty” as a central category for postmodern feminist theology. Fear of idolatry has funded a resistance to, if not outright hostility toward, beauty in classic Christian theologies. Yet the decidedly aesthetic postmodern shift toward ontologies of embodied relation opens possibilities for re-envisioning beauty. In this paper I employ a feminist theological vision of the Incarnation—the Christian confession of faith that the divine assumed human flesh—to reflect upon a renewed conception of beauty. When understood as an exemplification of how the divine encounters the world rather than the exception (as classically interpreted), the Incarnation becomes a rich theological site for troubling the traditional Western dualism that posits an absolute distinction between the material and the spiritual. Instead, it offers grounds for embracing embodiment and materiality in all their complexity. This paper explores a conception of beauty that is relational and affective-sensible as well as multifaceted and integrative. It suggests a notion of beauty as that which arises within intercorporeal encounter and that attends to what theologian Sharon Betcher calls the “corporeal contours” of our lives—not only the pleasures and joys of our relational embodied existence but also the pains and sorrows.
Apophatic Bodies: Infinity, Ethics, and Incarnation (Chris Boesel & Catherine Keller, eds.), 2009
Transformative Lutheran theologies: feminist, …, Jan 1, 2010
. Krista E. Hughes. fear is abroad in the land in this first decade of the third millennium. From... more . Krista E. Hughes. fear is abroad in the land in this first decade of the third millennium. From the terrorist attacks of September 11, 2001, to the global economic crisis at decade's end, US citizens are facing a deep-seated vulnerability to which many are unaccustomed. ...
The Routledge Companion to Modern Christian Thought, Mar 2013
Conference Presentations by Krista E. Hughes
Book Reviews by Krista E. Hughes
Ecological Solidarities, 2020
Teaching Theology & Religion, 2014
The Routledge Companion to Modern Christian Thought, 2011
thirdspace: a journal of feminist theory & culture, 2011
Hope is most audacious when there is no good reason for it. The 2007 documentary The Dhamma Broth... more Hope is most audacious when there is no good reason for it. The 2007 documentary The Dhamma Brothers profiles a practice of hope within a system premised, from start to finish, on hopelessness. In a documentary that examines the intersection of self-inquiry and ...
Teaching Theology & Religion, 2016
The doctrines of forensic justification and simul iustus et peccator assume a primarily moral the... more The doctrines of forensic justification and simul iustus et peccator assume a primarily moral theo-cosmology. However, the former constricts the excessiveness of divine grace, while the latter fails to adequately capture the fullness of the human condition. Freeing divine grace and theological anthropology from the moral requires a shift in emphasis toward suffering and an acknowledgment that a deep root of sin is creaturely vulnerability. In this case, the incurved self might symbolize the fearful, pulling goods toward the self for protection. While accountability for sin remains important, the first response to the fearful, who act from a sense of deep vulnerability, is compassion rather than judgment. In this way grace attends to but ultimately exceeds the moral.
Anglo Saxonica: Feminisms Today and Tomorrow, Dec 2013
This paper makes a claim for “beauty” as a central category for postmodern feminist theology. Fea... more This paper makes a claim for “beauty” as a central category for postmodern feminist theology. Fear of idolatry has funded a resistance to, if not outright hostility toward, beauty in classic Christian theologies. Yet the decidedly aesthetic postmodern shift toward ontologies of embodied relation opens possibilities for re-envisioning beauty. In this paper I employ a feminist theological vision of the Incarnation—the Christian confession of faith that the divine assumed human flesh—to reflect upon a renewed conception of beauty. When understood as an exemplification of how the divine encounters the world rather than the exception (as classically interpreted), the Incarnation becomes a rich theological site for troubling the traditional Western dualism that posits an absolute distinction between the material and the spiritual. Instead, it offers grounds for embracing embodiment and materiality in all their complexity. This paper explores a conception of beauty that is relational and affective-sensible as well as multifaceted and integrative. It suggests a notion of beauty as that which arises within intercorporeal encounter and that attends to what theologian Sharon Betcher calls the “corporeal contours” of our lives—not only the pleasures and joys of our relational embodied existence but also the pains and sorrows.
Apophatic Bodies: Infinity, Ethics, and Incarnation (Chris Boesel & Catherine Keller, eds.), 2009
Transformative Lutheran theologies: feminist, …, Jan 1, 2010
. Krista E. Hughes. fear is abroad in the land in this first decade of the third millennium. From... more . Krista E. Hughes. fear is abroad in the land in this first decade of the third millennium. From the terrorist attacks of September 11, 2001, to the global economic crisis at decade's end, US citizens are facing a deep-seated vulnerability to which many are unaccustomed. ...
The Routledge Companion to Modern Christian Thought, Mar 2013
Theology Today, Jan 1, 2012
... sharing of joy, whether physical, emotional, psychic, or intellectual, forms a bridge between... more ... sharing of joy, whether physical, emotional, psychic, or intellectual, forms a bridge between the sharers ... Most Christian circles seem to have surmounted the early church's disdain of eros, but now ... Hence, discussing women in the Christian tra-dition not only caused the issue of ...
Journal of the American Academy of Religion, Jan 1, 2010
Pause. That is what Margaret K. Kamitsuka calls feminist theologians to do in her theoretically s... more Pause. That is what Margaret K. Kamitsuka calls feminist theologians to do in her theoretically sophisticated Feminist Theology and the Challange of Difference—to pause for self-critical reflection on how feminist theologians might attend to difference more ...
Religious Studies Review, Jan 1, 2008
Religious Studies Review, Jan 1, 2009