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Authors:David A. R. Clark Pages: 175 - 195 Abstract: Pro Ecclesia, Volume 31, Issue 2, Page 175-195, May 2022. By closely examining three texts (“Christ in the Psalms,” Life Together, and Prayerbook of the Bible: An Introduction to the Psalms), this article investigates how Dietrich Bonhoeffer develops and formulates his Christological approach to the Psalms in response to two specific tensions. The first tension emerges as Bonhoeffer discerns a problematic duality in the Psalter as both human prayers and divine word; he resolves this tension by asserting that the Psalms present the voice and presence of Christ, notably amid human suffering. This Christological resolution introduces an interpretive tension, as Bonhoeffer concedes that certain psalms seem implausibly to present Christ's voice; yet by reconstruing the subjectivity of Christ's voice in the Psalms, Bonhoeffer also resolves this second tension Christologically. Thus, Bonhoeffer's Christological approach to the Psalms takes shape as he lingers with—and interprets into—the tensions of Christological exegesis. Citation: Pro Ecclesia PubDate: 2022-04-16T11:43:14Z DOI: 10.1177/10638512221084240 Issue No:Vol. 31, No. 2 (2022)
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Authors:Shane M. Owens Abstract: Pro Ecclesia, Ahead of Print. The bishop's primary task is teaching. Because of a lack of availability, erudition, or engagement, the Church has often suffered from a shortage of suitably equipped and pastorally present bishops. Provincial, regional, and ecumenical councils of the patristic and medieval eras sought to address this need. The fifth-century North African Church turned to St. Augustine as their resident expert on exegesis and episcopacy. Augustine formed future bishops as monks in his monastery and his co-bishops through model sermons they requested at council. The Tractates on the Gospel of John 55–124 were dictated for this purpose. Because Augustine's immediate audience was bishops (current and future), he meditated on aspects of the episcopacy: the spiritual risks of preaching, the discernment and discipline demanded in mystagogy and excommunication, and participation in Christ's blood and His Spirit, enabling growth in martyrial virtue and the performance of “greater works” for the glory of God. Citation: Pro Ecclesia PubDate: 2022-06-20T04:15:29Z DOI: 10.1177/10638512221108054
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Authors:Antoine Lévy Abstract: Pro Ecclesia, Ahead of Print. This article responds to Mark Kinzer's review of my book, Jewish Church: A Catholic Approach to Messianic Judaism. First, I discuss Kinzer on the “accurate reading” of Scripture. I highlight the preconceived opinion underlying Kinzer's exegesis of Acts 21:20–26, which ascribes to Luke the portrayal of Paul as a Torah-observant Jew. Second, I point to the fundamental ambiguity of attempts to present halakhic Torah observance as an ideal to be pursued by all Jewish disciples of Yeshua. Third, I argue that the death of Yeshua has a salvific meaning for the whole people of Israel, even as “the whole people” has a responsibility for Yeshua's death. Through repentance, this collective involvement becomes the doorway to collective salvation, thus justifying the establishment of a Jewish Church. In conclusion, I argue that the adoption of supersessionism by the whole Constantinian Church had to do with the absence of ecclesial dispositions that would have stymied an otherwise ineluctable process of gentilization in the course of the first centuries. Citation: Pro Ecclesia PubDate: 2022-04-22T07:02:51Z DOI: 10.1177/10638512221093267
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Authors:Mark S. Kinzer Abstract: Pro Ecclesia, Ahead of Print. Antoine Lévy's recent volume, Jewish Church, presents his vision of a Catholic bilateral ecclesiology in which the Jewishness of the universal Church is manifested through the particular Torah-based corporate life of Jewish Catholics. Lévy articulates this vision through a sustained engagement with my writings on this subject. In this article, I first summarize and affirm the heart of Lévy's ecclesiological thesis, along with its soteriological foundation. I then show how his misunderstanding of my work sometimes leads him to exaggerate the extent of disagreement that exists between us. I conclude by highlighting three areas of genuine disagreement that merit further discussion: (1) Do the Jewish people bear any corporate responsibility for the death of Jesus' (2) Does the Church bear responsibility for the emergence of supersessionism' (3) Is there symmetry or asymmetry in the authority of Jewish and Christian tradition for Jewish disciples of Jesus' Citation: Pro Ecclesia PubDate: 2022-04-18T09:39:57Z DOI: 10.1177/10638512221093256
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Authors:Benjamin J. Ribbens Abstract: Pro Ecclesia, Ahead of Print. Hebrews describes a participatory relationship between Christ and believers that coheres with union with Christ as found elsewhere in the New Testament. Believers are partakers in Christ who share in Christ's identity, narrative, and salvific benefits. Although scholars typically dismiss any connection between Hebrews and union with Christ, Hebrews does contain participatory vocabulary and themes and shares participatory metaphors with Paul (most notably adoption). Further, the broad complex of theological characteristics that give union with Christ its particular shape and nature in Paul and John is also evident in Hebrews’ articulation of the participatory relationship between Christ and believers. Citation: Pro Ecclesia PubDate: 2022-04-18T09:39:38Z DOI: 10.1177/10638512221093052
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Authors:Mark S. Kinzer Abstract: Pro Ecclesia, Ahead of Print. In this rejoinder to Antoine Lévy, I reflect upon his main points, taking them up in the order in which he has raised them. I seek to clarify aspects of my article and my other writings that Lévy has misunderstood, elaborate on ideas that were previously undeveloped, and demonstrate how my ongoing dialogue with Lévy has led me to revise and refine some of my previous positions. Citation: Pro Ecclesia PubDate: 2022-04-11T02:47:34Z DOI: 10.1177/10638512221093265
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Authors:Jon C. Olson Abstract: Pro Ecclesia, Ahead of Print.
Citation: Pro Ecclesia PubDate: 2022-04-05T06:48:12Z DOI: 10.1177/10638512221080726
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Authors:Katherine Sonderegger First page: 127 Abstract: Pro Ecclesia, Ahead of Print. The modern era has brought new elements to bear on the Doctrine of Holy Scripture: the centrality of Revelation and the character of the Bible as narrative. The first and second Vatican Councils exhibit these traits as much as do Karl Barth and Post-liberal theologians. This essay argues that the governing motif for a Doctrine of Scripture should be writing rather than speaking or disclosing, and Instruction rather than story. The pressure exerted by these modernist preoccupations has re-centered and deformed the proper weight and ordering of Scripture, diminishing Torah, elevating the Prophetic (historical) books, and bringing a Messianic reading of Scripture into sole possession of canonical interpretation. Paying close heed to Scripture's own self-identification as writing, as Book, brings the Five Books of Moses (the Pentateuch) to its proper place as head of the Scriptures, and places the New Testament as written text as proper complement to the Old. Citation: Pro Ecclesia PubDate: 2022-03-28T07:14:30Z DOI: 10.1177/10638512221084235
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Authors:Ephraim Radner First page: 142 Abstract: Pro Ecclesia, Ahead of Print. Theological interpretation of Scripture has often been understood in terms of method. This essay, drawing on Christian, Jewish, and Islamic reflection, as well as the anarchic metaphysics of Paul Feyerabend, argues that the category of “method” or “methodology” does not apply to theological interpretation, which ought instead to be understood as a human posture of receiving divine speech. This receptive posture is shaped especially by the infinitely complex character of divine speech that the Scripture constitutes, and it is just this character that subverts “method” itself as an adequate conceptuality for defining how one hears and understands God's Word. Citation: Pro Ecclesia PubDate: 2022-03-07T12:12:41Z DOI: 10.1177/10638512221084579
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Authors:David S. Yeago First page: 160 Abstract: Pro Ecclesia, Ahead of Print. Luther's striking 1535 interpretation of Galatians 3:13 is not a theological effusion hung loosely on the text but a careful exegetical exercise in “Scripture interpreting Scripture” in which each key move is authorized by the pressure of other texts within the canon. For Luther, therefore, the “literal sense” of Galatians is not accessible apart from its entanglement in a canonical interpretive network. Further, the reality of which the text speaks is discovered only by entering into this complex intra-canonical web of hermeneutical interactions. Scripture's words therefore relate to theological reality not by extrinsic reference but quasi-sacramentally, following the pattern of Luther's theology of the means of grace. Citation: Pro Ecclesia PubDate: 2022-03-17T06:59:11Z DOI: 10.1177/10638512221084051
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Authors:Christopher R.J. Holmes First page: 196 Abstract: Pro Ecclesia, Ahead of Print. The Christian doctrine of providence involves God, but in what way' In this article, I engage in a broad comparative and reflective exercise on the theological function of providence, drawing primarily upon the insights of Karl Barth and Thomas Aquinas and, to a lesser extent, those of John Webster. I show their broad agreement with respect to the nature of divine causality as well as the metaphysics of creatureliness, advancing a truly theocentric account of this key Christian doctrine. Citation: Pro Ecclesia PubDate: 2022-03-09T12:11:53Z DOI: 10.1177/10638512221084242
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Authors:R. Kendall Soulen First page: 208 Abstract: Pro Ecclesia, Ahead of Print. While the New Testament records that all three persons of the Trinity become perceptible to the human senses in the “fulness of time,” doctrines of the Trinity frequently follow Augustine's example in On the Trinity by focusing only on the visible appearances of the Son and Holy Spirit while leaving the trinitarian significance of the Father's voice unexamined. This essay seeks to make good this paterological deficit by asking, “What does the Father's voice reveal about the Father's unique hypostatic identity and the purpose for the sake of which the Father sent the Son and Spirit in the fullness of time'” It answers the question by means of the theological interpretation of scripture focusing on the place of John 12:28 in the Gospel of John. Citation: Pro Ecclesia PubDate: 2022-03-07T12:12:35Z DOI: 10.1177/10638512221084066
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Authors:Chad D. Lakies First page: 228 Abstract: Pro Ecclesia, Ahead of Print. Confession is a central practice in the life of the church. In this paper, I engage two thinkers on the nature and power of confession: Michel Foucault and Dietrich Bonhoeffer. Foucault considers confession to be a means of control and domination, a technology which ultimately dehumanizes, depoliticizes, and perhaps even erases the self. Bonhoeffer considers confession to be truly liberating. However, the liberation he describes is a form of self-transcendence wherein a new creation emerges—a new self embodied by an “other-in-me.” Foucault offers an important critical perspective on the power of confession in our time but does not fully account for its enduring role in human life. I turn to Bonhoeffer whose work innovatively answers Foucault's objections. Even more, Bonhoeffer accounts for the critical role confession plays in human life. His construal ought to help us better understand why we want to confess and are seemingly compelled to do so. Citation: Pro Ecclesia PubDate: 2022-03-14T02:24:17Z DOI: 10.1177/10638512221083879
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Authors:Han-luen Kantzer Komline First page: 250 Abstract: Pro Ecclesia, Ahead of Print. This paper brings the thought of John Calvin into dialogue with Erich Przywara's Analogia Entis in order to reboot the Reformed-Catholic dialogue on the analogy of being, which Karl Barth has tended to dominate. The paper begins by distilling from Analogia Entis, and explicating, nine key principles that express Przywara's understanding of the analogy of being (Part I). It then turns to the relationship between God and creation expressed in Calvin's Institutes 1.1–5, demonstrating that in these crucial opening chapters Calvin explicitly affirms his own version of each of these nine principles save one, which he explicitly endorses elsewhere in the Institutes (Part II). Based on this analysis, the paper proposes that the relationship between Calvin and Przywara ought best to be viewed as one of dissimilarity amid greater similarity and that Calvin be retrieved as a fruitful resource for Reformed-Catholic détente on the issue of ontology. Citation: Pro Ecclesia PubDate: 2022-03-02T01:31:43Z DOI: 10.1177/10638512221083878
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