her speaker’s various knowledges move, is precisely that to which things—including the artifacts of my knowledge, the papers and observations and measurements and talks—are related, irrespective of what I can make of them, even as it solicits my making, even as it coaxes these words out of me.
Bradfield also cannily writes the body—mouth and muscle—at the center of this scene. What I want to suggest about lyric theology—or, less pretentiously, about what poems do with the divine, with the divine body or bodies—is that it is difficult, perhaps impossible, to raise
Feminist theology: for the love of God
Speaking of divine women . . .
As is already well evident even here, in discourses of love the overwhelming
presence of the opinions, experiences, and reflections of men is uncontestable.
If history is indeed a record of ‘winners’, as feminists have by no means been
alone in suggesting, this insight should come as no surprise. The historical record
of love is primarily the written trace of a masculine vision of love, and Plato’s
Diotima stands as an
This book generates a critical framework through which to interrogate the way in which religious feminists have employed women's literature in their texts. This is in order that both the way we read literature and the literature we read might be subject to scrutiny, and that new reading practices be developed. Having both the critical and constructive agenda, this is a book in two parts. The first part locates the study of the use of women's writing by religious feminists in a much wider frame than has previously been attempted. In the past individual religious feminists have been criticised, often publicly and loudly, for the use they have made of particular literary texts. Having critically surveyed previously unacknowledged constraints under which religious feminists read women's literature, the second part of the book explores how the work of women poststructuralist thinkers and theorists can enrich the reading practices. It offers alternative models for an engagement between literature and theology. Julia Kristeva is best known within the academy for her unorthodox application of Lacanian theory to contemporary culture. Her work challenges religious feminists to reassess the utilitarian approaches to literary texts and enquire into whether these might have a more powerful political role when their status as literature is recognised and affirmed. The book elucidates Luce Irigaray's thinking on sexual difference and also demonstrates its significance for feminist religious readers.
The importance of the covenant in Scottish presbyterianism, 1560–c.
R. Scott Spurlock
Church polity and politics in the British Atlantic
Polity, discipline and theology:
the importance of the covenant in Scottish
presbyterianism, 1560–c. 1700
R. Scott Spurlock
hilst some of the chapters in this volume focus on conceptions of
church government and the use of the keys, the present chapter will
discuss early modern Scottish presbyterian understandings of ecclesiology
and who was understood to be the subject of the keys. A number of recent
studies have demonstrated the fluidity of polity in seventeenth-century
Britain, which is
philosophical and theological reasons. For instance, God-seekers of the Solovyov circle were deeply indebted to the philosophy of F. W. J. Schelling (Vasilyev 2019 ). Its neoplatonic elements fit long-standing trends in the orthodox theology (Lossky 1976 , 29; Louth 1989 , 20–21; Vasilyev 2019 ). Its engagement with parallel kabbalistic notions attracted Jews (Franks 2019 ), attracted Russian Christians to Jewish thought (Kornblatt 1991 ; Burmistrov 2007a, b
; Daigin 2008 ), and attracted in tandem Jewish thinkers to Russian Orthodox theology
This innovative and timely reassessment of political theology opens new lines of critical investigation into the intersections of religion and politics in contemporary Asia. Political Theologies and Development in Asia pioneers the theo-political analysis of Asian politics and in so doing moves beyond a focus on the (Post-)Christian West that has to date dominated scholarly discussions on this theme. It also locates ‘development’ as a vital focus for critical investigations into Asian political theologies. The volume includes contributions by leading anthropologists, sociologists, and political scientists. Each chapter brings new theoretical approaches into conversation with detailed empirical case studies grounded in modern Asia. Not only does the volume illustrate the value and import of this approach to a diverse set of contemporary Asian societies and religions, but it also provides a forceful argument for why political theology itself requires this broader horizon to remain relevant and critical. The focus on ‘development’ – conceptualised broadly here as a set of modern transnational networks of ideas and practices of improvement that connect geographically disparate locations¬¬ – enables a fresh and critical analysis of the ways in which political theology is imagined, materialised, and contested both within and beyond particular nation-states. Investigating the sacred dimensions of power through concepts of transcendence, sacrifice, and victimhood, and aspiration and salvation, the chapters in this collection demonstrate how European and Asian modernities are bound together through genealogical, institutional, and theo-political entanglements, as well as a long history of global interactions.
The theology of Hermann Adler
URING HIS TIME as Chief Rabbi, Hermann Adler signiﬁcantly raised
the status of his ofﬁce among the non-Jewish public. He was the
ﬁrst Chief Rabbi to become a national ﬁgure, well known to the nonJewish as well as the Jewish community and the ﬁrst to be honoured by
the state and leading institutions.1 Yet since his death he has receded
from both popular and scholarly attention. Those historians who
make some mention of him generally take a poor view of the man and
his achievements; for example, Geoffrey Alderman wrote of
Theological confrontation with
Apostasy and Jewish identity
Theological confrontation with Christianity
he success of the Christians in defeating the Muslims in the Holy Land,
conquering it and establishing a Christian colony there, particularly in
the Holy City of Jerusalem, was a harsh blow to the Jews from a theological
viewpoint. The theological difficulty, which emerged during the course
of the twelfth century, became a central issue, one which also affected
the status of voluntary converts to Christianity. The Jewish sources
The theology of J.H. Hertz
.H. HERTZ’S THEOLOGY placed him in the traditional group within the
acknowledgement school, although he was inﬂuenced by its scientiﬁc, romantic and aesthetic branches. We can see this in Hertz’s attitude to the major issues of Jewish belief: the Pentateuch and the rest
of the Hebrew Bible, the Oral Law, the development of halakhah, his
philosophy of mitsvot, Jewish mysticism, the Messiah and the afterlife.
We examine Hertz’s position on secular learning, non-Jews and nonJewish religious movements, and on Jews and Jewish
yourself’ cheerful in a way that you cannot, for example, ‘make yourself’ happy. At one level, this involves the disposition of the face and the body. However, I will suggest that cheerfulness is also deeply theological and social. I will show that it emerges as a central concept for thinking about community, body, and morality in the middle years of the sixteenth century, chiefly through the way it is deployed in translations and commentaries on the New Testament. Through its theological rooting, ‘cheerfulness’ begins to take on some of the psychological connotations