Open Access Journal Atlanta University Center
Not a member yet
962 research outputs found
Sort by
Journal of the Interdenominational Theological Center, Front Matter, 1991
No full textJournal of the Interdenominational Theological Center, Front Matter, 199
Martin Luther King, Jr.: A 20th Century Pied Piper?
Full text linkEarly in life, Martin Luther King, Jr., faced three questions: Who am I? Where am I going? How will I get there? Should he become a doctor? A lawyer? A teacher? or a preacher? He thought about all of these things. Eventually, he made the decision tobecome a minister like his father. The American public also asked, who is Martin Luther King, Jr? The American press tended to portray him as a political figure, a civil rights worker, even a trouble-maker. Sometimes he was referred to as a man whose actions were “untimely and unwise.” King referred to himself as a drum major for justice
The African Coptic Church
Full text linkOrthodox churches in Africa today may be identified as follows: The Coptic Orthodox Church, the Ethiopian Orthodox Church and the Greek Orthodox Church of Alexandria and All Africa. There are also independent churches in different parts of Africa that carry as part of their title the term “Coptic,” “Orthodox,” or “Ethiopian.” Dealing with these independent churches is beyond the scope of this study. However, the Ethiopian Orthodox Church will be mentioned in connection with its long standing relationship with the Coptic Orthodox Church. As for the Greek Orthodox Church of Alexandria, the limitations of the present study will not permit dealing with this church. Hence, the present study will concentrate on the “African Coptic Orthodox Church.
Pacific Christianity and People Solidarity
Full text linkGreetings from the Pacific. I understand that this consultation is the first of its kind in the United States about the African Churches. I consider myself fortunate to participate with you in this consultation. It seems that we represent both extremes — Africa the big continent, and the Pacific the big ocean. You have a large population and wealth in Africa, but we of the Church in Tonga have more square miles of water than most of the people who live in the Pacific area. The contrasts are varied and innumerable, and from the analogical point of view we share many similarities and differences, and I hope that you will put the Pacific on your map, and we will do the same for you. We both are in the Third World category. We both are among the “receiving” churches, and although Christianity has been for many years in our areas, we both are still called the “Younger Churches.” We both belong to the oppressed and the voiceless. When the foreign powers established the Colonial Offices in London and Paris, the European was the colonist and we became the colonized
Self Identification of the Churches in Indonesia
Full text linkMost of the churches in Indonesia are the fruits of the missionary work which began in the early 15th and 16th centuries. They were geographical and ethnic churches, due to the condition of the Indonesian archipelago. Denominationally they derived from Reformed and Lutheran traditions, and a bit of the evangelical. But theologically most of them inherited the so-called pietistic motivation: a motivation which had brought those missionaries to the country. With the rise of nationalism and the influence of the ecumenical movement in the early part of this century those geographical and ethnic churches in Indonesia arrived at a common experience and entered into a common consciousness of being one Church in one country with one responsibility for the whole people of Indonesia, which is one nation. Many of those churches became independent from their respective mother churches in Europe and other countries, and sought to find their own ways in exercising their calling and mission, and theirown identity in the new reality of an independent Indonesian nation
Book Reviews
Full text linkRobert Michael Franklin, Liberating Visions: Human Fulfillment and Social Justice in African American Thought (Minneapolis: Fortress Press, 1990), 169 pp., Index, ix pp.
Major Jones, The Color of God: The Concept of God in Afro-American Thought (Macon: Mercer University Press, 1987), 124 pp.
J. Alberto Soggin, Introduction to the Old Testament, 3rd ed. The Old Testament Library. Translated by John Bowden (Louisville, KY: Westminster/John Knox, 1989), xxii + 608 pp.
Robert M. Grant, Greek Apologists of the Second Century (Philadelphia: Westminster, 1988), 245 pp.
Geza Vermes, The Dead Sea Scrolls In English, 3rd ed., (New York: Viking Penguin, 1987), xvi + 320 pp.
Ernst R. Wendland, The Cultural Factor in Bible Translation: A Study of Communicating the Word of God in a Central African Cultural Context (New York: United Bible Societies, 1987) 221 pp.
Paul D. Duke, Irony in the Fourth Gospel (Atlanta: John Knox, 1985), 222 pp
Introduction: A Cuban Encuentro
Full text linkIn June of 1985 twelve theological educators from Protestant seminaries across the United States and about the same number from Seminario Evangelico de Teologia (SET) in Matanzas, Cuba, participated in a joint Colloquium on Theological Education for Global Solidarity held for two weeks at the Matanzas seminary. The purpose of the Colloquium was to explore perspectives on issues of theological education of common interest to educators from the U.S. and Cuba, especially focused on the theme, “Education for Solidarity: What Constitutes Liberating Intercultural Theological Education?” The Colloquium (or encuentro, as we called it) developed out of conversations three years earlier in Cuba between Alice Hageman, who was spending a semester teaching at SET, and Jane Cary Peck, participatingin the World Council of Churches pre-Assembly visitation to Cuban churches. We continued these conversations when we returned to our work in Boston and subsequently discussed our ideas and proposal with the administrators at SET
Are Women Full Participants in Theological Education, Church, and Society?
Full text linkThe issue of women’s full participation in the church and throughout U.S. society has become increasingly important to many of us. At the same time, during the last ten to fifteen years, many feminists have realized increasingly how complex the pursuit of justice for women is in our society. Let me say here at the outset that many of the same basic socialissues and political forces are at work in relation to the lives of Jewish and other U.S. women who are not Christians (Moslems, Hindus, Buddhists, atheists, and others, including the growing group of women who identify themselves as postchristian). But this morning, while I will be referring to issues and forces which affect all U.S. women, I will be focusing my attention on some of the particular concerns of Christian women. I will be doing so, as I noted in Spanish, as someone whose own work and roots are embedded deeply in the soil of a Christian feminist liberation commitment
Is Theological Education Captive of/ Critic of/Enhancer of the Respective Cultures in which it is Rooted? A Definition of Feminism: Feminism is a Critique of Culture in Light of Misogny
Full text linkA case will be made in this presentation for the viewpoint that feminism is a means to free theological education from cultural captivity, to provide a vehicle for theological education to sustain a critique of the larger culture, and also to enable theological education done from a feminist perspective to contribute to the creative enhancement of the culture. It is essential, therefore, if feminism is to bear this much freight in the discussion, to define it carefully at the outset. The definition noted above was penned by Phyllis Trible, a North American feminist and professor of Old Testament. Amongst her several well-known works is God and the Rhetoric of Sexuality in which she states, “By feminism I do not mean a narrow focus upon women, but rather a critique of culture in light of misogyny. This critique affects theissues of race and class, psychology, ecology, and human sexuality. Beverly Harrison has extended the insight that feminism takes on the task of ideology critique. She contrasts the “hard” feminism of this genre, i.e., a feminism that deals with a broadbased and comprehensive analysis of the interlocking patterns of racism, classism and sexism, with “soft” feminism. Soft feminism is defined as culturally captive to capitalist values. Its goals are equal pay for equal work, increased day care, job training, etc. Soft feminism provides little cultural critique and seeks to integrate women into the existing system to share “a bigger piece of the pie.
Matanzas Encuentro: A Retrospective Assessment
Full text linkMy strongest initial impression and abiding recollection is of the very friendly receptions and hospitality we theological educators and church leaders from the United States invariably received from our Cuban hosts. I had hoped that we would be warmly received but was unsure in view of the tension during the week or so before our departure. The Reagan administration precipitated this tension by inaugurating the propaganda broadcasts over what it insensitively called “Radio Marti.” The delay in receiving our visas until the eve of our departure from Miami, occasioned apparently by the “Radio Marti” affair, heightened the anxiety somewhat