vol. 12 no. 2 Summer 2017

The Gospel: Just for Sinners or Just for the Sinned Against?

Ernst Conradie [T]his emphasis that "we are all sinners" ignores the need for a clear distinction between victims and perpetrators.

vol. 12 no. 1 Spring 2017

Shifting Cultures

Brennan Breed, Dave True, and Kevin Carnahan There is a truism in political science that "politics follows culture," meaning that no political systems exist in a vacuum and very few political decisions can withstand cultural opposition to them. Yet what have the campaigns, election, and transition revealed of American culture? Urban/rural divisions, the impact of the media, political tribalism and cynicism, racism, misogyny, and classism: certainly these things, yet these things, in various forms, are perpetually a part of the character of American politics. In the three essays below, Brennan Breed, Dave True, and Kevin Carnahan explore other aspects of contemporary American culture that seem to play a new and troubling role in American politics: the reshaping of civil religion, the blurring of the personal and the public, and the advent of postmodern political sensibilities.

vol. 11 no. 1 Spring 2016

Monstrous Empires and the Kingdom of God: What Do Monsters Reveal about the Empire?

Safwat Marzouk In this essay I am interested in exploring the following questions: Is there more to the vision in Daniel 7 of the four empires and the kingdom of God than just a survey of the history of ancient empires? Is there any significance to the portrayal of world empires as monsters? If so, what do monsters reveal about the empires and what do they offer as a warning to the members of the kingdom of God?

vol. 10 no. 2 Summer 2015

Common Waters: Global water crises and Christian baptism

Martha Moore-Keish Perhaps our common baptismal waters above all can help us to see the water crises of our world in terms of the already and the not yet. Already water is a gift, which means it is not ours, but given for the common good of the world: Egypt as well as Ethiopia, Florida as well as Georgia.

vol. 10 no. 1 Winter 2015

What Can Texts Do?: A Proposal for Biblical Studies

Dr. Brennan Breed Dr. Breed introduces us to the complexity of interpreting scripture in three "worlds:" the world behind the text, the world of the text, and--especially for Breed, at least--the world in front of the text. Along the way, he changes our question from "What does this text mean?" to "What has this text done?"

vol. 9 no. 2 Summer 2014

From Process to Main Event

Elizabeth Hinson-Hasty This article, through four snapshots, gives a brief look at the church's recent progress and pitfalls concerning women in ministry. How can the gospel's boundary-breaking power take center stage in the church, overshadowing historical injustice?

vol. 9 no. 1 Spring 2014

This Imagination Life

Rodger Nishioka An examination of the relationship between imagination and theology in five acts

vol. 8 no. 1 Summer 2013

Faith and Facebook

Wes Avram I look at my children and wonder how social media are influencing their sense of a threshold between private and public realms of life, their experience of time and space in the context of human community, and their intuition of transcendence.

vol. 7 no. 2 Winter 2013

Transition, Resilience, and Fireweed

Bill Harkins Our liturgies, our patterns of exercise and prayer, even those with whom we choose to spend our time—the contexts and the relationships they contain—contribute to that person we are always becoming, and to our ability to change, adapt, flourish—in short, to our capacity for resilience.

vol. 7 no. 1 Summer 2012

Resisting Politics as Usual: Civility as Christian Witness

James Calvin Davis "For the Christian, civility is not just necessary for a stable society; it's a matter of religious obligation."

vol. 6 no. 1 Spring 2011

Emotions and Faith: The Perplexing Relationship Between What We Feel and What We Believe

Matthew Richard Schlimm "Does our faith make any difference when it comes to the world of emotions? The Bible speaks about the transformation of our minds (Rom 12:1), but what about the transformation of our feelings? Should we, as Christians, experience emotions differently than those outside the faith?"

vol. 6 no. 1 Spring 2011

Emotions and Faith: The Perplexing Relationship Between What We Feel and What We Believe

Matthew Richard Schlimm "Does our faith make any difference when it comes to the world of emotions? The Bible speaks about the transformation of our minds (Rom 12:1), but what about the transformation of our feelings? Should we, as Christians, experience emotions differently than those outside the faith?"

vol. 5 no. 2 Fall 2010

Touchdown Jesus: On the Wages of Discipleship in America

Jonathan Malesic "So if American Christians want to reinvigorate their church's challenge to culture, then change is necessary both at the level of the identity-producer and the identity-consumer: producers need to be less opportunistic about using Christian identity to get ahead, and consumers need to change their expectations about the visibility of Christian identity, being less willing to provide a payoff for those opportunists."

vol. 5 no. 1 Spring 2010

Testing One, Two, Three

Kathy Dawson The abilities that are valued in school might also be upheld in the church, but the church is not restricted to abilities that can be measured by standardized testing. A child's ability to sing songs of worship, to serve God through hands-on acts of justice, and to be kind to the other would be lifted up and worthy of notice . . . But, how are we to measure such lofty plans in the life of the church? How will we know that we are indeed accomplishing these aims?

vol. 4 no. 1 Spring 2009

Capitalism, the Crash, and Christianity

Mark Douglas Keeping this in mind helps us recognize that while our various projects (economic and otherwise) of making the world look the way we want it to may be doomed, we need not succumb to the gloomy conclusion that there’s nothing for us to do and no way for us to move forward. We can train our desires because God has not abandoned us to the whirl. The Christian promise is that God has not and will not leave us bereft of Godself. So we train our desires in the faith that God has given up on neither the world nor our significance in it.

vol. 3 no. 2 Fall 2008

God's Diet and the Retraining of Desire

L. Shannon Jung The faith inherent in the Lord's Supper points the way beyond complicity, even weak complicity. It reveals that sharing with
others is part of delighting, and that the creation is for all. God
gives to all without condition and calls us all to a community of
mutual benefit.

vol. 3 no. 1 Spring 2008

The Seductiveness of The Familiar

Erskine Clarke Professor Erskine Clarke examines the lives of two young 19th century seminary graduates, part of this CTS community in the past, whose lives were marked by faith and failures, and by deep moral ambiguity in the runup to the Civil War.

vol. 2 no. 2 Fall 2007

Creation in Community - Faith and the Environment

Terence E. Fretheim Fretheim sees extraordinary interdependence in the creation account of Genesis 1 and 2. God shares creative powers ("let the earth bring forth"). God involves others in the creative process and chooses to act in genuinely interdependent ways. God creates with a divine council ("let us make"). We can learn different ways of caring for the environment from this creative and relational God.

vol. 2 no. 1 Spring 2007

"The Shaping of Things To Come?"

Dr Stephen A. Hayner These new ecclesial experiments should be viewed as a prophetic movement both to our culture and to our traditional ecclesiastical expressions. We need to listen, to watch, to learn.

vol. 1 no. 2 Fall 2006

Keeping Faith in a Fearful World

Scott Bader-Saye In the midst of a culture of fear, the churches need to be intentional about cultivating the virtue of hope-both as personally and corporately. How might we do this? One way is to recover an understanding of divine providence that can help us trust the future.

vol. 1 no. 1 Spring 2006

Searching for Stars

Mark Douglas Why do so many things people say about God after a disaster seem unhelpful or flat-out wrong? What is it about disasters that can bring out the worst in theology? What is it about God that makes disasters seem so disastrous? Can we, should we talk about God after a disaster?