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For more than fifty years, Fr. Matthew L. Lamb has been one of the major figures in American Catholic theology through his writing, teaching, and involvement in scholarly societies. Over a decade ago, Fr. Lamb moved from the Department of Theology at Boston College to develop the graduate programs in theology at Ave Maria University in response to what he identified as the widespread decline in theological education. Twelve years into their operation, the graduate programs in theology have begun to produce junior scholars who have attained appointments in universities and seminaries across the United States. In Wisdom and the Renewal of Catholic Theology, Thomas P. Harmon and Roger W. Nutt have brought together some of this first generation of Ave Maria graduates to produce a collection of essays to honor their teacher and the architect of their theological education.
Watershed Discipleship
This collection introduces and explores «watershed discipleship» as a critical, contextual, and constructive approach to ecological theology and practice, and features emerging voices from a generation that has grown up under the shadow of climate catastrophe. Watershed Discipleship is a «triple entendre» that recognizes we are in a watershed historical moment of crisis, focuses on our intrinsically bioregional locus as followers of Jesus, and urges us to become disciples of our watersheds. Bibliographic framing essays by Myers trace his journey into a bioregionalist Christian faith and practice and offer reflections on incarnational theology, hermeneutics, and ecclesiology. The essays feature more than a dozen activists, educators, and practitioners under the age of forty, whose work and witness attest to a growing movement of resistance and reimagination across North America. This anthology overviews the bioregional paradigm and its theological and political significance for local sustainability, restorative justice, and spiritual renewal. Contributors reread both biblical texts and churchly practices (such as mission, baptism, and liturgy) through the lens of «re-place-ment.» Herein is a comprehensive and engaged call for a «Transition church» that can help turn our history around toward environmental resiliency and social justice, by passionate advocates on the front lines of watershed discipleship.
CONTRIBUTORS: Sasha Adkins, Jay Beck, Tevyn East, Erinn Fahey, Katarina Friesen, Matt Humphrey, Vickie Machado, Jonathan McRay, Sarah Nolan, Reyna Ortega, Dave Pritchett, Erynn Smith, Sarah Thompson, Lydia Wylie-Kellermann
Humor Us
This book addresses the fact that Americans tend to live under a considerable amount of stress, tension, and anxiety, and suggests that humor can be helpful in alleviating their distress. It posits that humor is a useful placebo in this regard; cites studies that show that humor moderates life stress; considers the relationship of religion and humor, especially as means to alleviate anxiety; proposes that Jesus had a sense of humor; suggests that his parable of the Laborers in the Vineyard has humorous implications for the relief of occupational stress; explores the relationship of gossip and humor; and suggests that Jesus and his disciples were a joking community. It concludes that Jesus viewed the kingdom of God as a worry-free existence.
Daniel’s Son of Man in Mark
Through the use of current intertextual methods and narrative criticism, this book offers a fresh examination of the Son of Man in Mark, developing the conclusions of Morna Hooker's 1967 work, The Son of Man in Mark: A Study of the Background of the Term «Son of Man» and Its Use in St. Mark's Gospel. Contrary to recent scholarship that argues Mark's Son of Man does not make any thematic or christological contribution to the Gospel and/or that the OT background of the Son of Man phrase is irrelevant, this work demonstrates that the Son of Man, when examined in light of Daniel 7, advances one of Mark's major themes: the transition of the locus of Yahweh's saving presence from the Jerusalem temple to a new covenant community that is not only founded on the Son of Man's sacrificial death but also is vindicated at his coming in the heavenly temple.
Aquinas
This exploration of Thomas Aquinas's philosophical theology, decidedly «unorthodox» at the time of its original publication, had the good fortune to be employed extensively–notably at Yale and Cambridge–by my eminent colleagues George Lindbeck and Nicholas Lash. It essayed a «non-foundational» reading of the Summa Theologiae, unabashedly beholden to Wittgenstein, thereby preparing the way for a postmodern yet thoroughly traditional appreciation of the central role which Aquinas played in adapting Hellenic thought to form the hybrid discipline of «philosophical theology.» Such a reading proved a welcome alternative to the neo-Thomist attempt to separate «philosophy» from «theology,» in an effort to show the wider world that the Catholic faith was «based on reason.» While this unfortunate divide has been fixed in the departmental structure of Catholic colleges and universities throughout the world, it was effectively undermined by the universally respected expositor of Aquinas, Josef Pieper, who noted that free creation is «the hidden element in Aquinas's philosophy.» However propitious it may have appeared to Catholic apologists in the heyday of modernism to sever «philosophy» from «theology,» it would have made no more sense to Aquinas than it could have to Anselm or Augustine before him. Ironically enough, a postmodern sensibility presaged by John Henry Newman in his Grammar of Assent finds the neo-Thomist construction of reason unadulterated by faith to be just that–an abstract construction–after Hans-Georg Gadamer succeeded in showing how any inquiry is fiduciary in its inception, and as Alasdair MacIntyre has reminded us that all inquiry is in fact «tradition-directed,» whatever its ostensible attitude towards «tradition.» So a «non-foundational» reading of Aquinas was to prove amenable to current philosophers, as well as more faithful to the thought-world of Aquinas himself.
A. B. Simpson
This volume looks at the Third Great Awakening, one of the most exciting times in the history of American Christianity. A. B. Simpson's impact on the Third Great Awakening and his influence on the modern church is examined. Emphasis is placed on the denomination he founded, the Christian and Missionary Alliance. Simpson's message, the Fourfold Gospel, is also explored. The Fourfold Gospel is: Christ as the Christian's Savior, Sanctifier, Healer, and Coming King. The denomination Simpson founded took this message not only to North America, but also throughout the world. Five movements made up the Third Great Awakening and Simpson's contribution to each one is examined. These five movements include: Evangelizing, Holiness Movement, Healing Movement, Pre-millenial Movement, and Urban and Worldwide Outreach. As this book concludes with a look at Simpson's influence on the church today, we are reminded that as the church goes through the twenty-first century, the Fourfold Gospel continues to be proclaimed just as it was during the Third Great Awakening.
Postils for Preaching
Postils for Preaching repristinates an old term for commentaries on the appointed texts by assisting preachers in their time-honored calling of preaching the Word. «Post illa,» some think, probably refers to the reflecting «after this» (meaning upon the texts) that preachers must do in the context of the lives of their congregations and larger communities. These essays do not aim to be sermons but sermon-starters, goads and incitements to consider the assigned texts with serious imagination and good humor, all in the context of the church year and its inter-textual connections. The intention of this publication is to dip into a lifetime of that exegetical and homiletical «bag of tricks» as Jesus himself obliquely recommended when he noted how «every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old» (Matt 13:52). Please consider these postils a «thesaurus» («treasury») from which to borrow insights, references, and allusions as needed and found of value.
Learning from All the Faithful
Do various members of the church–regardless of their generation, gender, race, sexual orientation, country of origin, and whatever their doubts are about official church teachings and policies–have any role in determining, safeguarding, and assessing the authentic teaching and praxis of the faith of the church? This has always been a haunting question in the life of the Christian church, though only recently acknowledged, because of the long-standing role of male clergy of European descent with a Eurocentric outlook who held hierarchical offices and determined official doctrines and moral and disciplinary codes. There have been controversies that bear on these matters over the course of the church's history. But it has only been over the last fifty years that the question has received increasing attention among Roman Catholics in terms of the baptismal anointing of the Spirit that bestows the gift of the sense of the faith on individuals and the collective sense of the faithful. This gift provides discerning skills to recognize, receive, and imaginatively and practically apply the living faith in history and society. This book explores these issues from historical, sociological, systematic and theological ethical perspectives, infused by the contributions of world Christianities.
Development of an Icon
The most extensive royal accounts in the Hebrew Bible are those of kings David (the «Succession Narrative,» usually identified as 2 Sam 9-20 and 1 Kgs 1-2) and Solomon (the «Solomon Story,» 1 Kgs 3-11). Yet, even though Solomon immediately follows David in the Deuteronomistic History, little has been done to correlate these accounts. But what if these passages were meant to be read together? Utilizing the «Double Redaction» theory, Herbst proposes that an exilic «Deuteronomist» inserted the Succession Narrative into the Deuteronomistic History, then revised the Solomon Story in light of this addition. His key contribution was 1 Kings 1-2, a passage designed to connect the two larger sections, highlighting the similarities and differences of the two kings. Interpreting the composition history of 2 Samuel and 1 Kings in this way gives new insight into the Deuteronomist's views regarding kings and kingship. This approach also solves many of the problems of the Solomon story, in which the narrator appears to simultaneously praise and criticize Solomon. And along the way, Herbst offers new insights into individual passages, further enhancing our understanding of the message of the Deuteronomistic History.
What was the Sin of Sodom: Homosexuality, Inhospitality, or Something Else?
Virtually every scholar on both sides of the same-sex discussion eventually addresses the account of Sodom found in Genesis 19. However, in recent years, scholars have tended to downplay the importance of this chapter in relation to this debate. This book challenges this trend and seeks to demonstrate how the account of Sodom plays a key role in our understanding of a God-ordained sexual ethic, especially in light of Genesis as Torah–instruction for both ancient Israel and for the Church.