Jason A Fout | Seabury-Western Theological Seminary (original) (raw)

Papers by Jason A Fout

Sociology of Religion, 2015

Journal of Theological Interpretation, 2015

ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic... more ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic and constructive theologians have often left it unexamined; biblical theologians have explicated it from one of three perspectives: either as a response to "the Holy" (drawing on Rudolf Otto), as a human emotional reaction to God, or as human obedience to God. This essay argues against the first two options and for the third as the best understanding of the scriptural term and does so on the basis of theological exploration of the Torah and the Gospel of Matthew. The account concludes that fear of God is a human disposition encouraged, learned, and grown within the covenant people of God. Fear of God might be summarized therefore as an appropriate relational disposition toward God, involving obedience to God above all others; furthermore, this obedience to God implies being just and loving toward others. Fear of God does not paralyze or overwhelm the human creature but is the ...

Anglican Theological Review, 2021

Anglican Theological Review, 2015

One of Anglican theologian Daniel W. Hardys continual occupations was with God's ways with th... more One of Anglican theologian Daniel W. Hardys continual occupations was with God's ways with the world, and particularly with the human creature in God. In order to do justice to this topic, he adopted a very distinct style of writing and speaking. He would at times develop neologisms, such as "sociopoiesis"; other times he would shape the meaning of a term through innovative (some might say idiosyncratic) use, such as "extensity" or "sociality." His motivation for this, in part, was wanting to sidestep more common technical terms in order to avoid narrowing the realities of God and world to one or another ready-made reduction, whether theological or philosophical: tidy playing fields that he found many content to play within, but much too small, he thought, to be confused with the real.He also worked to conceive of God and God's ways with the world visually as well as conceptually. Near the end of his life, inspired by analogous efforts by Samuel...

Journal of Urban Affairs, 2015

Interpretation: A Journal of Bible and Theology, 2007

Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms whi... more Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms which occur 100 times in the New Testament, are so little noticed in contemporary works of New Testament theology and ethics? Calling this ‘the missing peace’ in New Testament studies, Swartley seeks to redress this surprising lacuna. Certainly for an Anabaptist – Swartley is Professor Emeritus of New Testament at Associated Mennonite Biblical Seminary – the topic of peace is not marginal. Yet he persuasively makes his case, sifting through Scripture, exploring in detail each part of the New Testament, showing how, far from being a peripheral issue or limited only to personal or ‘spiritual’ realms, peace and peacemaking are central to the mission and message of Jesus and his earliest followers. Throughout, he interacts thoughtfully with a wide range of contemporary scholarship. The initial chapters of this study provide the foundation for the book, first showing how peace was ‘integral to the gospel of the kingdom that Jesus proclaimed and brought in his own person’ (p. 23). The author also explores the biblical terms for peace, sorting through the varied witness of the Bible to war and peace. The heart of the book comprises ten chapters analysing different aspects of the New Testament, showing how peace and peacemaking are central to these writings, and closely bound up with issues of Christology and ecclesiology. This work is strengthened by his attention to cognate concepts such as reconciliation and non-retaliation. Particularly illuminating in this section is Swartley’s examination of Paul’s (nearly) unique phrase ‘God of peace’ (p. 208f.). The book concludes with three thematic chapters. The first explores imitating Christ, a discussion leavened by the work of René Girard. The penultimate returns to the issue of peacemaking as reflecting the deep reality of God. Finally, Swartley turns to how the substance of this book might inform moral formation among Christians. Two appendices close the volume, the first of which is particularly significant. It examines standard works of biblical theology and ethics to evaluate their treatment of peace and peacemaking, an evaluation which quite reinforces Swartley’s thesis that such themes have been neglected. Although his book is intended as a scholarly work, Swartley writes accessibly. He does not assume familiarity with biblical languages, as Greek and Hebrew terms are always transliterated in the body of the text, and nearly always in the footnotes as well. He also enriches his

Anglican Theological Review, 2018

David F. Ford (b. 1948) served as Regius Professor of Divinity at the University of Cambridge fro... more David F. Ford (b. 1948) served as Regius Professor of Divinity at the University of Cambridge from 1991. He became emeritus in 2015; given his many continuing activities, one hesitates to say that he “retired.” Prior to his time at Cambridge, he taught at the University of Birmingham (from 1976), and it is from that era that this essay comes. Originating in a paper delivered at the American Academy of Religion conference in Chicago in 1984, this is one of Ford’s first published essays. In it, he explores a typology of three categories: system, story, and performance. He contends that these perspectives on Christian and human identity are each important for systematic theology, but that “story” has a key role in relation to the other two. Ford’s onetime teacher Hans Frei lurks in the wings, as Ford suggests that the “middle distance” perspective on reality afforded by “realistic narrative” provides the most basic context for the other two perspectives: the biblical narratives, and es...

Anglican theological review, 2012

Introduction In our own time, we are well aware of the imperialism of earlier claims of the Churc... more Introduction In our own time, we are well aware of the imperialism of earlier claims of the Church of England to speak for the whole Communion. Gone are the days when a book written only by members of the Church of England and (at most) two representatives of the Scottish Episcopal Church would dare to use the subtide "By Members of the Anglican Communion." But the poor choice of subtitle does not invalidate the important contribution that Essays Catholic and Critical made to Anglican theology in 1926.1 The present writers do not claim that the three theologians whose works are reviewed in this essay, and who currently teach in England and Scotland, speak for Anglicanism worldwide. But we do claim that each has made an important contribution to Anglican theology. By keeping Scripture as well as ecclesial practices (and disagreements) in mind, they exhibit a characteristically Anglican approach to their academic work. Although all three were Oxbridge-educated, we are also n...

Journal of Urban Affairs, 2017

to this phenomenon. Guy does more than describe the class struggle that raged in Uptown along wit... more to this phenomenon. Guy does more than describe the class struggle that raged in Uptown along with the concomitant evolution in the perspectives of the planners and architects involved. Throughout the book, he puts a human face on individuals such as Hutchinson, Geary, the Wrights, VISTA architects Jim Pfeiffer and Arnie Lerner, and to a lesser extent Uptown Community Conservation Council chairperson Urania Damofle. Lifelong commitments to communities as clients were made, reputations as well as friendships were made and broken, and political strategies and counterstrategies were formulated and deployed. The author’s enthusiasm for the many levels on which this compelling narrative unfolds complements his academic rigor in getting the details right. He points out that, although Hank Williams Village was not built, Harry S. Truman City College was subsequently restricted to a much smaller footprint in the community. He shows how incredibly difficult it is to do community organizing i...

Anglican Theological Review, 2021

Anglican theological review, 2006

The relatively late acceptance of Hans Urs von Balthasar into academic theological circles in the... more The relatively late acceptance of Hans Urs von Balthasar into academic theological circles in the English speaking world has been both a blessing and a curse: a blessing, because now more students will be exposed to one of the 20 th century's greatest theological voices; a curse because Balthasar was never a theologian of the academy, and his thought has never fit well in the academic world. Indeed, Balthasar's relationship to the theology of his time has striking parallels to Nietzsche's relationship to the philosophy of his. And this means that the arrival of The Cambridge Companion to Hans Urs von Balthasar is also a blessing and a curse: a blessing, because many of the chapters serve as helpful introductions to a thinker who is extremely demanding both on account of the difficulty of his thought and the sheer volume of it; a curse, because too many of this volume's contributors approach Balthasar's thought from the perspective of outsiders, asking Balthasar's theology to be something it never intended to be, or asking questions of it which do not arise from the work itself. In fact, it is the central weakness of this companion that too many of the contributors are not really in a position to help the beginning (or even intermediate) student gain a sympathetic understanding of Balthasar, on his own terms. It is not that there is not a legitimate place for criticism in a 'companion,' but such criticism, it would seem, should stem from a position of general sympathy. Asking Corrine Crammar, for instance, to write on Balthasar's view of gender is a bit like asking Wynton Marsalis to write a chapter on jazz fusion for The Cambridge Companion to Jazz. This is not, however, to suggest that this volume is without merit. [2] The editors of this volume-Edward Oakes, S.J. and David Moss-are certainly competent, which leads one to believe that some of the less fortunate editorial decisions came from elsewhere. Also, many of the chapters are very strong. After a very solid introductory essay (chapter one), the volume is, helpfully, broken into four sections: 'Theological Topics,' 'The Trilogy,' 'Disciplines,' and, 'Contemporary Encounters.' The second through fifth chapters are among the strongest in the volume and deal with the meat of Balthasar's theology, often building upon and complementing each other without, likely, intending to. Asking somebody to write a chapter on Balthasar's theology of revelation is like asking somebody to write on Shakespeare's theory of drama, but Larry Chapp c November 1, 2006, Ars Disputandi. If you would like to cite this article, please do so as follows: Rodney Howsare, 'Review of The Cambridge Companion to Hans Urs von Balthasar,' Ars Disputandi [http://www. ArsDisputandi.org] 6 (2006), paragraph number.

Anglican Theological Review

Found Theology: History, Imagination and the Holy Spirit. By Ben Quash. London: Bloomsbury TT it ... more Found Theology: History, Imagination and the Holy Spirit. By Ben Quash. London: Bloomsbury TT it can bring new perspectives to the given. This illumination can also show the Triune God as present and active not only in the given but in the contingencies of history.Quash is clear here that both the given and the found are the work of God: this is not a matter of the divine (the given) versus the created (the found). Rather, that which is found is also seen as a gift of God, as the Holy Spirit "unfolds all the riches that are in Christ" (p. xiv). It is significant that he terms it "the found" rather than "the made" (or a similar term). Rather, like the inspiration of an artist or the discovery of a new idea, the found is, in a sense, received, while yet also involving human searching, finding, creativity, and imagination in their fullness (p. 4). And so, in part, Quash provides an account of divine and human agency.Quash elaborates this thesis through three sections. Each section begins with an engagement with a specific historical and artistic episode: the translation of the Bible into English from the Vulgate, two paintings by Vittore Carpaccio in the context of Renaissance Venice, the poetry of Henry Vaughan in the midst of the English interregnum. Each of these chapter-long case studies is then followed by a theoretical chapter. In light of the difficulties of translation, Quash turns to Jewish scholar David Weiss Halivni's account of "maculation" (the imperfections, contradictions, and lacunae in the text of scripture) to argue that the gaps and tensions that are created in the translation of the Bible into other languages and contexts might be understood as an historical occurrence of the gaps and tensions found within the untranslated canonical texts themselves. …

Theology, 2014

The notion of the fear of God – as found in Exodus 20.18–21 for example – is often misunderstood ... more The notion of the fear of God – as found in Exodus 20.18–21 for example – is often misunderstood as either a visceral response to God's overwhelming presence or an emotional reaction to God's anger. But fear of God is better understood as obedience to God, involving a person in the good and the right. One who fears God is not fearful in a conventional sense, but opened to act boldly before another, obeying the commandments which God has given.

Interpretation-a Journal of Bible and Theology, 2007

Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms whi... more Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms which occur 100 times in the New Testament, are so little noticed in contemporary works of New Testament theology and ethics? Calling this ‘the missing peace’ in New Testament studies, Swartley seeks to redress this surprising lacuna. Certainly for an Anabaptist – Swartley is Professor Emeritus of New Testament at Associated Mennonite Biblical Seminary – the topic of peace is not marginal. Yet he persuasively makes his case, sifting through Scripture, exploring in detail each part of the New Testament, showing how, far from being a peripheral issue or limited only to personal or ‘spiritual’ realms, peace and peacemaking are central to the mission and message of Jesus and his earliest followers. Throughout, he interacts thoughtfully with a wide range of contemporary scholarship. The initial chapters of this study provide the foundation for the book, first showing how peace was ‘integral to the gospel of the kingdom that Jesus proclaimed and brought in his own person’ (p. 23). The author also explores the biblical terms for peace, sorting through the varied witness of the Bible to war and peace. The heart of the book comprises ten chapters analysing different aspects of the New Testament, showing how peace and peacemaking are central to these writings, and closely bound up with issues of Christology and ecclesiology. This work is strengthened by his attention to cognate concepts such as reconciliation and non-retaliation. Particularly illuminating in this section is Swartley’s examination of Paul’s (nearly) unique phrase ‘God of peace’ (p. 208f.). The book concludes with three thematic chapters. The first explores imitating Christ, a discussion leavened by the work of René Girard. The penultimate returns to the issue of peacemaking as reflecting the deep reality of God. Finally, Swartley turns to how the substance of this book might inform moral formation among Christians. Two appendices close the volume, the first of which is particularly significant. It examines standard works of biblical theology and ethics to evaluate their treatment of peace and peacemaking, an evaluation which quite reinforces Swartley’s thesis that such themes have been neglected. Although his book is intended as a scholarly work, Swartley writes accessibly. He does not assume familiarity with biblical languages, as Greek and Hebrew terms are always transliterated in the body of the text, and nearly always in the footnotes as well. He also enriches his

International Journal of Systematic Theology

Reviews in Religion Theology, 2007

to one episode' (p. 110). The implication here is that to sideline the glory of Christ is to have... more to one episode' (p. 110). The implication here is that to sideline the glory of Christ is to have the experience but miss the meaning in a profound way. Finally Lee sums up in a remarkably short but valuable chapter (pp. 122-138), every word of which needs to be meditated on and studied. She makes a convincing case for seeing the Transfiguration as an integrating image for the whole of theology, with particular reference made to liturgy (p. 136). In an age where theology has become fragmented, largely thanks to the need for ever greater specialisation, this is a message that we all need to hear.

Anglican Theological Review, Apr 1, 2012

Sociology of Religion, 2015

Journal of Theological Interpretation, 2015

ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic... more ABSTRACTS Many commonly misunderstand "the fear of God" as a biblical trope. Systematic and constructive theologians have often left it unexamined; biblical theologians have explicated it from one of three perspectives: either as a response to "the Holy" (drawing on Rudolf Otto), as a human emotional reaction to God, or as human obedience to God. This essay argues against the first two options and for the third as the best understanding of the scriptural term and does so on the basis of theological exploration of the Torah and the Gospel of Matthew. The account concludes that fear of God is a human disposition encouraged, learned, and grown within the covenant people of God. Fear of God might be summarized therefore as an appropriate relational disposition toward God, involving obedience to God above all others; furthermore, this obedience to God implies being just and loving toward others. Fear of God does not paralyze or overwhelm the human creature but is the ...

Anglican Theological Review, 2021

Anglican Theological Review, 2015

One of Anglican theologian Daniel W. Hardys continual occupations was with God's ways with th... more One of Anglican theologian Daniel W. Hardys continual occupations was with God's ways with the world, and particularly with the human creature in God. In order to do justice to this topic, he adopted a very distinct style of writing and speaking. He would at times develop neologisms, such as "sociopoiesis"; other times he would shape the meaning of a term through innovative (some might say idiosyncratic) use, such as "extensity" or "sociality." His motivation for this, in part, was wanting to sidestep more common technical terms in order to avoid narrowing the realities of God and world to one or another ready-made reduction, whether theological or philosophical: tidy playing fields that he found many content to play within, but much too small, he thought, to be confused with the real.He also worked to conceive of God and God's ways with the world visually as well as conceptually. Near the end of his life, inspired by analogous efforts by Samuel...

Journal of Urban Affairs, 2015

Interpretation: A Journal of Bible and Theology, 2007

Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms whi... more Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms which occur 100 times in the New Testament, are so little noticed in contemporary works of New Testament theology and ethics? Calling this ‘the missing peace’ in New Testament studies, Swartley seeks to redress this surprising lacuna. Certainly for an Anabaptist – Swartley is Professor Emeritus of New Testament at Associated Mennonite Biblical Seminary – the topic of peace is not marginal. Yet he persuasively makes his case, sifting through Scripture, exploring in detail each part of the New Testament, showing how, far from being a peripheral issue or limited only to personal or ‘spiritual’ realms, peace and peacemaking are central to the mission and message of Jesus and his earliest followers. Throughout, he interacts thoughtfully with a wide range of contemporary scholarship. The initial chapters of this study provide the foundation for the book, first showing how peace was ‘integral to the gospel of the kingdom that Jesus proclaimed and brought in his own person’ (p. 23). The author also explores the biblical terms for peace, sorting through the varied witness of the Bible to war and peace. The heart of the book comprises ten chapters analysing different aspects of the New Testament, showing how peace and peacemaking are central to these writings, and closely bound up with issues of Christology and ecclesiology. This work is strengthened by his attention to cognate concepts such as reconciliation and non-retaliation. Particularly illuminating in this section is Swartley’s examination of Paul’s (nearly) unique phrase ‘God of peace’ (p. 208f.). The book concludes with three thematic chapters. The first explores imitating Christ, a discussion leavened by the work of René Girard. The penultimate returns to the issue of peacemaking as reflecting the deep reality of God. Finally, Swartley turns to how the substance of this book might inform moral formation among Christians. Two appendices close the volume, the first of which is particularly significant. It examines standard works of biblical theology and ethics to evaluate their treatment of peace and peacemaking, an evaluation which quite reinforces Swartley’s thesis that such themes have been neglected. Although his book is intended as a scholarly work, Swartley writes accessibly. He does not assume familiarity with biblical languages, as Greek and Hebrew terms are always transliterated in the body of the text, and nearly always in the footnotes as well. He also enriches his

Anglican Theological Review, 2018

David F. Ford (b. 1948) served as Regius Professor of Divinity at the University of Cambridge fro... more David F. Ford (b. 1948) served as Regius Professor of Divinity at the University of Cambridge from 1991. He became emeritus in 2015; given his many continuing activities, one hesitates to say that he “retired.” Prior to his time at Cambridge, he taught at the University of Birmingham (from 1976), and it is from that era that this essay comes. Originating in a paper delivered at the American Academy of Religion conference in Chicago in 1984, this is one of Ford’s first published essays. In it, he explores a typology of three categories: system, story, and performance. He contends that these perspectives on Christian and human identity are each important for systematic theology, but that “story” has a key role in relation to the other two. Ford’s onetime teacher Hans Frei lurks in the wings, as Ford suggests that the “middle distance” perspective on reality afforded by “realistic narrative” provides the most basic context for the other two perspectives: the biblical narratives, and es...

Anglican theological review, 2012

Introduction In our own time, we are well aware of the imperialism of earlier claims of the Churc... more Introduction In our own time, we are well aware of the imperialism of earlier claims of the Church of England to speak for the whole Communion. Gone are the days when a book written only by members of the Church of England and (at most) two representatives of the Scottish Episcopal Church would dare to use the subtide "By Members of the Anglican Communion." But the poor choice of subtitle does not invalidate the important contribution that Essays Catholic and Critical made to Anglican theology in 1926.1 The present writers do not claim that the three theologians whose works are reviewed in this essay, and who currently teach in England and Scotland, speak for Anglicanism worldwide. But we do claim that each has made an important contribution to Anglican theology. By keeping Scripture as well as ecclesial practices (and disagreements) in mind, they exhibit a characteristically Anglican approach to their academic work. Although all three were Oxbridge-educated, we are also n...

Journal of Urban Affairs, 2017

to this phenomenon. Guy does more than describe the class struggle that raged in Uptown along wit... more to this phenomenon. Guy does more than describe the class struggle that raged in Uptown along with the concomitant evolution in the perspectives of the planners and architects involved. Throughout the book, he puts a human face on individuals such as Hutchinson, Geary, the Wrights, VISTA architects Jim Pfeiffer and Arnie Lerner, and to a lesser extent Uptown Community Conservation Council chairperson Urania Damofle. Lifelong commitments to communities as clients were made, reputations as well as friendships were made and broken, and political strategies and counterstrategies were formulated and deployed. The author’s enthusiasm for the many levels on which this compelling narrative unfolds complements his academic rigor in getting the details right. He points out that, although Hank Williams Village was not built, Harry S. Truman City College was subsequently restricted to a much smaller footprint in the community. He shows how incredibly difficult it is to do community organizing i...

Anglican Theological Review, 2021

Anglican theological review, 2006

The relatively late acceptance of Hans Urs von Balthasar into academic theological circles in the... more The relatively late acceptance of Hans Urs von Balthasar into academic theological circles in the English speaking world has been both a blessing and a curse: a blessing, because now more students will be exposed to one of the 20 th century's greatest theological voices; a curse because Balthasar was never a theologian of the academy, and his thought has never fit well in the academic world. Indeed, Balthasar's relationship to the theology of his time has striking parallels to Nietzsche's relationship to the philosophy of his. And this means that the arrival of The Cambridge Companion to Hans Urs von Balthasar is also a blessing and a curse: a blessing, because many of the chapters serve as helpful introductions to a thinker who is extremely demanding both on account of the difficulty of his thought and the sheer volume of it; a curse, because too many of this volume's contributors approach Balthasar's thought from the perspective of outsiders, asking Balthasar's theology to be something it never intended to be, or asking questions of it which do not arise from the work itself. In fact, it is the central weakness of this companion that too many of the contributors are not really in a position to help the beginning (or even intermediate) student gain a sympathetic understanding of Balthasar, on his own terms. It is not that there is not a legitimate place for criticism in a 'companion,' but such criticism, it would seem, should stem from a position of general sympathy. Asking Corrine Crammar, for instance, to write on Balthasar's view of gender is a bit like asking Wynton Marsalis to write a chapter on jazz fusion for The Cambridge Companion to Jazz. This is not, however, to suggest that this volume is without merit. [2] The editors of this volume-Edward Oakes, S.J. and David Moss-are certainly competent, which leads one to believe that some of the less fortunate editorial decisions came from elsewhere. Also, many of the chapters are very strong. After a very solid introductory essay (chapter one), the volume is, helpfully, broken into four sections: 'Theological Topics,' 'The Trilogy,' 'Disciplines,' and, 'Contemporary Encounters.' The second through fifth chapters are among the strongest in the volume and deal with the meat of Balthasar's theology, often building upon and complementing each other without, likely, intending to. Asking somebody to write a chapter on Balthasar's theology of revelation is like asking somebody to write on Shakespeare's theory of drama, but Larry Chapp c November 1, 2006, Ars Disputandi. If you would like to cite this article, please do so as follows: Rodney Howsare, 'Review of The Cambridge Companion to Hans Urs von Balthasar,' Ars Disputandi [http://www. ArsDisputandi.org] 6 (2006), paragraph number.

Anglican Theological Review

Found Theology: History, Imagination and the Holy Spirit. By Ben Quash. London: Bloomsbury TT it ... more Found Theology: History, Imagination and the Holy Spirit. By Ben Quash. London: Bloomsbury TT it can bring new perspectives to the given. This illumination can also show the Triune God as present and active not only in the given but in the contingencies of history.Quash is clear here that both the given and the found are the work of God: this is not a matter of the divine (the given) versus the created (the found). Rather, that which is found is also seen as a gift of God, as the Holy Spirit "unfolds all the riches that are in Christ" (p. xiv). It is significant that he terms it "the found" rather than "the made" (or a similar term). Rather, like the inspiration of an artist or the discovery of a new idea, the found is, in a sense, received, while yet also involving human searching, finding, creativity, and imagination in their fullness (p. 4). And so, in part, Quash provides an account of divine and human agency.Quash elaborates this thesis through three sections. Each section begins with an engagement with a specific historical and artistic episode: the translation of the Bible into English from the Vulgate, two paintings by Vittore Carpaccio in the context of Renaissance Venice, the poetry of Henry Vaughan in the midst of the English interregnum. Each of these chapter-long case studies is then followed by a theoretical chapter. In light of the difficulties of translation, Quash turns to Jewish scholar David Weiss Halivni's account of "maculation" (the imperfections, contradictions, and lacunae in the text of scripture) to argue that the gaps and tensions that are created in the translation of the Bible into other languages and contexts might be understood as an historical occurrence of the gaps and tensions found within the untranslated canonical texts themselves. …

Theology, 2014

The notion of the fear of God – as found in Exodus 20.18–21 for example – is often misunderstood ... more The notion of the fear of God – as found in Exodus 20.18–21 for example – is often misunderstood as either a visceral response to God's overwhelming presence or an emotional reaction to God's anger. But fear of God is better understood as obedience to God, involving a person in the good and the right. One who fears God is not fearful in a conventional sense, but opened to act boldly before another, obeying the commandments which God has given.

Interpretation-a Journal of Bible and Theology, 2007

Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms whi... more Willard Swartley asks a provocative question: how can it be that peace and peacemaking, terms which occur 100 times in the New Testament, are so little noticed in contemporary works of New Testament theology and ethics? Calling this ‘the missing peace’ in New Testament studies, Swartley seeks to redress this surprising lacuna. Certainly for an Anabaptist – Swartley is Professor Emeritus of New Testament at Associated Mennonite Biblical Seminary – the topic of peace is not marginal. Yet he persuasively makes his case, sifting through Scripture, exploring in detail each part of the New Testament, showing how, far from being a peripheral issue or limited only to personal or ‘spiritual’ realms, peace and peacemaking are central to the mission and message of Jesus and his earliest followers. Throughout, he interacts thoughtfully with a wide range of contemporary scholarship. The initial chapters of this study provide the foundation for the book, first showing how peace was ‘integral to the gospel of the kingdom that Jesus proclaimed and brought in his own person’ (p. 23). The author also explores the biblical terms for peace, sorting through the varied witness of the Bible to war and peace. The heart of the book comprises ten chapters analysing different aspects of the New Testament, showing how peace and peacemaking are central to these writings, and closely bound up with issues of Christology and ecclesiology. This work is strengthened by his attention to cognate concepts such as reconciliation and non-retaliation. Particularly illuminating in this section is Swartley’s examination of Paul’s (nearly) unique phrase ‘God of peace’ (p. 208f.). The book concludes with three thematic chapters. The first explores imitating Christ, a discussion leavened by the work of René Girard. The penultimate returns to the issue of peacemaking as reflecting the deep reality of God. Finally, Swartley turns to how the substance of this book might inform moral formation among Christians. Two appendices close the volume, the first of which is particularly significant. It examines standard works of biblical theology and ethics to evaluate their treatment of peace and peacemaking, an evaluation which quite reinforces Swartley’s thesis that such themes have been neglected. Although his book is intended as a scholarly work, Swartley writes accessibly. He does not assume familiarity with biblical languages, as Greek and Hebrew terms are always transliterated in the body of the text, and nearly always in the footnotes as well. He also enriches his

International Journal of Systematic Theology

Reviews in Religion Theology, 2007

to one episode' (p. 110). The implication here is that to sideline the glory of Christ is to have... more to one episode' (p. 110). The implication here is that to sideline the glory of Christ is to have the experience but miss the meaning in a profound way. Finally Lee sums up in a remarkably short but valuable chapter (pp. 122-138), every word of which needs to be meditated on and studied. She makes a convincing case for seeing the Transfiguration as an integrating image for the whole of theology, with particular reference made to liturgy (p. 136). In an age where theology has become fragmented, largely thanks to the need for ever greater specialisation, this is a message that we all need to hear.

Anglican Theological Review, Apr 1, 2012

International Journal of Systematic Theology, 2014

International Journal of Systematic Theology, 2011

... Narrative theology, on the other hand, by drawing back from realism, is reduced to melodrama ... more ... Narrative theology, on the other hand, by drawing back from realism, is reduced to melodrama when it comes to good and evil. In the fifth chapter, Murphy interrogates McCabe and Jenson as both, in their own way, valuing language over bodies. ...

International Journal of Systematic Theology, 2014

Reviews in Religion & Theology, 2006

... Ecstasy and Intimacy: When the Holy Spirit Meets the Human Spirit – Edith M. Humphrey. Jason ... more ... Ecstasy and Intimacy: When the Holy Spirit Meets the Human Spirit – Edith M. Humphrey. Jason A. Fout. Article first published online: 9 NOV 2006. DOI: 10.1111/j.1467-9418.2007.00326_3. x. Issue. ... Author Information. Selwyn College, University of Cambridge. Publication History ...

Reviews in Religion & Theology, 2006

... Creation Regained: Biblical Basics for a Reformational Worldview – Albert M. Wolters. Jason A... more ... Creation Regained: Biblical Basics for a Reformational Worldview – Albert M. Wolters. Jason A. Fout. Article first published online: 9 NOV 2006. DOI: 10.1111/j.1467-9418.2007.00329_2. x. Issue. ... Author Information. Selwyn College, University of Cambridge. Publication History. ...

Journal of Urban Affairs, 2015

Reviews in Religion & Theology, 2010

... He examines, in turn, Nicaea and Chalcedon on Christology and the Trinity, the Marian dogmas,... more ... He examines, in turn, Nicaea and Chalcedon on Christology and the Trinity, the Marian dogmas, and papal infallibility, and finds that it does ... this edition was issued in 2009, there are no works cited later than 2007 (and at that, it omits Adonis Vidu's Postliberal Theological ...

Reviews in Religion & Theology, 2008

Given his two stated goals, it seems natural to reflect on how well Jenson has achieved them. In ... more Given his two stated goals, it seems natural to reflect on how well Jenson has achieved them. In the event, the results are somewhat mixed. On the whole, he thoroughly and convincingly shows the fitness of homo incurvatus in se as an overarching image for human sin, and in doing so helpfully reminds readers of the essentially social nature of sin. However, he is not as convincing in his second task, arguing for a relational anthropology in which people are 'constituted by their relationships' (p. ix). Too little space is devoted to exploring questions of just what it might mean for humans to be 'constituted' by their relations. He mentions in another place that he intends to argue 'implicitly . . . against a substance ontology as well as an existential ontology ' (p. 4). Yet saying that human sin and human flourishing are ineluctably social (which he argues for and establishes explicitly) is not quite the same as saying that humans, fundamentally or principally, are relations rather than discrete substances (which he proposes to argue implicitly, but does not establish). The second goal would have been better served with more explicit argumentation and definition of terms; perhaps it would have been best saved for Jenson's next book. There is much to be said for (and about) a relational theological anthropology, but too little of it is said here.

International Journal of Systematic Theology, 2010

each chapter, serves the reiteration of key teaching points, each of which is also helpfully illu... more each chapter, serves the reiteration of key teaching points, each of which is also helpfully illustrated with well-chosen examples from life, scripture and/or the arts. The inclusion throughout of carefully-chosen exercises, discussion starters and suggestions for additional reading complements each section well. A useful complement to recent introductions by Migliore, McGrath, Ford and Gunton, Christian Doctrine is a constructive introductory volume for the student, and a helpful model for the teacher -an all-too-rare combination.

International Journal of Systematic Theology, 2008

Reviews in Religion & Theology, 2006

Reviews in Religion & Theology, 2006

Book reviewed:After the Spirit: A Constructive Pneumatology from Resources outside the Modern Wes... more Book reviewed:After the Spirit: A Constructive Pneumatology from Resources outside the Modern West, Eugene F. Rogers Jr, Eerdmans Press 2005 (0-8028-2891-4), xi + 251 pp., pb $22.00/£12.99

Reviews in Religion & Theology, 2006

Book reviewed:Cross-Shattered Christ: Meditations on the Seven Last Words, Stanley Hauerwas, Braz... more Book reviewed:Cross-Shattered Christ: Meditations on the Seven Last Words, Stanley Hauerwas, Brazos 2004 (1-58743-131-9), 108 pp., hb $14.99/£9.95

Reviews in Religion & Theology, 2007

The Trial of the Witnesses: The Rise and Decline of Postliberal Theology, Paul J. DeHart, Blackwe... more The Trial of the Witnesses: The Rise and Decline of Postliberal Theology, Paul J. DeHart, Blackwells, 2006 (ISBN 1-4051-3296-5), xvi + 296 pp., pb $39.95/£25.99

Reviews in Religion & Theology, 2007

Reviews in Religion & Theology, 2007

The Trial of the Witnesses: The Rise and Decline of Postliberal Theology, Paul J. DeHart, Blackwe... more The Trial of the Witnesses: The Rise and Decline of Postliberal Theology, Paul J. DeHart, Blackwells, 2006 (ISBN 1-4051-3296-5), xvi + 296 pp., pb $39.95/£25.99

Reviews in Religion & Theology, 2007

Reviews in Religion & Theology, 2007

Reviews in Religion & Theology, 2007