The presence of the kingdom of God is usually associated with the theology of the Synoptic Gospels, but this article describes how the concept of kingdom also plays an important role in the Gospel of John, as Busse also argues. It is argued that the Johannine group identify themselves as children of the King and regard themselves as members of the kingdom, of which Jesus, the Messiah, is the major representative on Earth. What is expected of a king in ancient (...) Hellenistic times is true of Jesus. He has power, gives and interprets commandments, judges, saves and protects. Although these events are historically set in a politically tense situation between the Jews and Romans, Jesus' kingship is from above, revealing God's narrative of salvation and eternal life in the world below. In this way God's transcendental narrative of love, life, truth and light serves as a heuristic tool to understand and interpret events in the world below. (shrink)

There are 43 million forcibly displaced people in the world, and they are categorized along a spectrum ranging from legal issues to humanitarian concerns for protection. Despite the complex efforts to provide protection to all those in need, the issues remain blurred and many fall through the cracks. The understanding of forced displacement needs to include aspects of personhood, and the example in John 4:4—26 highlights the possibility of a collective approach to understanding forced displacement as one that is rooted (...) in the notion and importance of the person. (shrink)

Analytic skill can contribute to a theology of the Bible and a theological hermeneutic in two ways, by refining the formulation of a doctrine of Scripture and a correlative hermeneutic, and by illuminating how problematic hermeneutical presuppositions have in some cases become part of exegetical practice. The contribution that the analytic style of reflection can make to the theological enterprise need not be vitiated by a common criticism of analytic modes of engaging with texts, namely, that they tend toward being (...) ahistorical, though the objection deserves to be considered carefully. (shrink)

This article argues that the early Christian ?order of widows? provides a fruitful model for Christian ethicists struggling to address the medical and social problems of elderly women today. After outlining the precarious state of the ?almanah? - or widow - in biblical times, it describes the emergence of the order of widows in the early Church. Turning to the contemporary situation, it argues that demographics both in the United States and around the globe suggest that meeting the needs of (...) elderly women will become an enormous challenge in the years to come. The order of widows illustrates a three-fold conception of solidarity that has immediate implications today. That conception of solidarity encourages us: 1) to identify the unique medical needs of elderly women (e.g., osteoporosis); 2) to find ways of overcoming their societal isolation, which can increase their risk of medical and psychological problems; and 3) to develop strategies for enabling them to remain contributing members of the community for as long as possible. This essay is a slightly revised version of a keynote address given by the author at a conference on ?Women?s Health and Human Rights? held in Rome, Italy in February 1998 and sponsored by the Vatican, Georgetown University, and the Università Cattolica del Sacro Cuore. The proceedings of that conference were published in Italy by the Società Editrice Universo-Roma in a volume entitled Women?s Health Issues, edited by Spagnolo and Gambino (2003). (shrink)

This essay offers two novel thinking-modes, “body thinking” and “story thinking,” both intrinsically interrelated, as alternative reasoning to usual analytical logic, and claims that they facilitate understanding “religion” as our ultimate living in the Beyond. Thus body thinking, story thinking, and religion naturally gather into a threefold thinking synonymy. This essay adumbrates in story-thinking way this synonymy in four theme-stages, one, appreciating body thinking primal at our root, to, two, go through story-thinking that expresses body thinking to catalyze religion, to, (...) three, reach religious living in holistic nisus to the Beyond. But then, four, religion is surprisingly harder than expected; we require a strange adult detour to come back home to body thinking in story thinking. These four themes are body-thought through many stories, some of which are argumentative. Thus this essay itself body thinks in story thinking. (shrink)

Religious ethics, like its sibling, religious studies, emerged out of the divinity schools and theological seminaries in the mid‐20th century. Many years have now passed since these academic disciplines have secured independent standing in universities and colleges, independent from their theological beginnings. The time seems right, then, to ask what theological inquiry might gain from religious ethics and what religious ethics might look like when done in a theological mode. Reflection on the manumission scene in the 15th chapter of John's (...) gospel, on the exegetical puzzles it poses, offers one possible example of these gains and this mode. (shrink)

In a footnote to the preface to the second edition of hisCritique of Pure Reason Kant remarked that ‘it still remains a scandal to philosophy and to human reason in general that the existence [Dasein] of things outside us … must be accepted onfaith, and that if anyone thinks good to doubt their existence, we are unable to counter his doubts by any satisfactory proof’. InBeing and Time Heidegger remarks, somewhat less famously, that the scandal of philosophy, far from being (...) the continuing absence of philosophically satisfactory proof of the existence of the world outside human subjectivity, is rather-the-very idea that such proof need be sought at all: ‘IfDaseinis understood correctly, it defies such proofs, because, in its being, it alreadyiswhat subsequent proofs deem necessary to demonstrate for it’. (shrink)

In a footnote to the preface to the second edition of hisCritique of Pure Reason Kant remarked that ‘it still remains a scandal to philosophy and to human reason in general that the existence [Dasein] of things outside us … must be accepted onfaith, and that if anyone thinks good to doubt their existence, we are unable to counter his doubts by any satisfactory proof’. InBeing and Time Heidegger remarks, somewhat less famously, that the scandal of philosophy, far from being (...) the continuing absence of philosophically satisfactory proof of the existence of the world outside human subjectivity, is rather-the-very idea that such proof need be sought at all: ‘IfDaseinis understood correctly, it defies such proofs, because, in its being, it alreadyiswhat subsequent proofs deem necessary to demonstrate for it’. (shrink)