A SCHOLARLY BOOK REPOSITORY13 start with R start with R
In keeping with the times, it is not surprising that former professor of chemistry and university president John A. Widtsoe was called to the LDS Quorum of Twelve Apostles in 1921. An inheritor and promoter of “reasonable” religion, his popular book, Joseph Smith as Scientist, and his influential LDS Melchizedek priesthood manual (later released as a book), Rational Theology, underscored his and other Mormon leaders’ positivist assumptions about the world—that science was good, that Mormonism would be proven true, and, drawing from Herbert Spencer’s application of evolution to ethics, that society would be perfected.
Like Widtsoe’s secular books (published nationally and internationally by Macmillan, Webb, and J. Wiley & Sons), Rational Theology would enjoy multiple printings domestically and several foreign translations. Although his other church writings (Evidences and Reconciliations, The Gospel in the Service of Man, Guide Posts to Happiness: The Right to Personal Satisfaction, and others) proved to be influential, none so thoroughly summarized his embrace of science and Mormonism as Rational Theology.
John Andreas Widtsoe was born in Dalöe, Island of Fröyen, Norway, in 1872. He immigrated to Utah in 1883 and graduated from Brigham Young College in 1891 and from Harvard with high honors in 1894. Widtsoe married Leah Eudora Dunford, daughter of Susa Young Gates, in 1898 and had seven children. In 1899 he was awarded a Ph.D. with high honors from the University of Göttingen, Germany. He both taught at and served as president of Utah State Agricultural College and the University of Utah. He was elected to the Victoria Institute in England, an honor received by only one other Mormon scholar—James E. Talmage. Widtsoe served as editor of the Improvement Era and wrote more than thirty books, including religious, autobiographical, and professional publications. His essay on LDS temple worship has been included in the new edition of The House of the Lord: A Study of Holy Sanctuaries Ancient and Modern. He was an apostle from 1921 until his death in 1952.
An alternative approach to biblical interpretation from a Tongan standpoint
In Reading Ezra 9–10 Tu'a-wise, Nasili Vaka'uta establishes a theoretical framework for reading that is informed by Tongan cultural perspectives—in this case the “eye-/I-s” of a Tongan commoner (tu’a). She applies a methodology for analysis of biblical texts based on the established theoretical framework and tests the methodology on Ezra 9–10. The book emphasizes contextualizing the task of biblical interpretation (using contextual or specifically indigenous categories of analysis) rather than contextualizing the Bible (applying the insights from one’s reading to one’s situation).Features
- Oceanic way of reading the Biblical texts
- Critical engagement with contextual biblical interpretation
- Practice-based interpretation
Scharlemann presents a christological phenomenology of the self, tracing the connections between the "I am" of the God who spoke to Moses, the "I am" of Christ, and the "I am" of autonomous self-identification. How, he asks, can the self that spontaneously responds to Jesus' "Follow me!" be compared with the everyday, autonomous self? What is the nature of "following" on the part of those who answer the summons of one whose name is "I am"? Pursuing these questions, Scharlemann develops a christological phenomenology of the self—an account in which following means not the expression of the self in action or reflection but rather self-discovery in another person.
With a deep sense of both culture and philosophy, Scharlemann distinguishes the forms of reason involved in "following" from those in ethics, aesthetics, and other modes of religious philosophic thought. His penetrating readings of nineteenth- and twentieth-century German theological and philosophical traditions provide an introduction to lesser-known thinkers such as Hermann and Picht as well as a profound critique of major figures such as Descartes, Heidegger, Fichte, and Kant.
Finally Scharlemann outlines a program for a more systematic and rounded presentation of what Christian doctrine might mean in the contemporary world. His work will be of interest to students of theology and philosophy alike.
Drawing on the controversial case of “Ashley X,” a girl with severe developmental disabilities who received interventionist medical treatment to limit her growth and keep her body forever small—a procedure now known as the “Ashley Treatment”—Reconsidering Intellectual Disability explores important questions at the intersection of disability theory, Christian moral theology, and bioethics.
What are the biomedical boundaries of acceptable treatment for those not able to give informed consent? Who gets to decide when a patient cannot communicate their desires and needs? Should we accept the dominance of a form of medicine that identifies those with intellectual impairments as pathological objects in need of the normalizing bodily manipulations of technological medicine?
In a critical exploration of contemporary disability theory, Jason Reimer Greig contends that L'Arche, a federation of faith communities made up of people with and without intellectual disabilities, provides an alternative response to the predominant bioethical worldview that sees disability as a problem to be solved. Reconsidering Intellectual Disability shows how a focus on Christian theological tradition’s moral thinking and practice of friendship with God offers a way to free not only people with intellectual disabilities but all people from the objectifying gaze of modern medicine. L'Arche draws inspiration from Jesus's solidarity with the "least of these" and a commitment to Christian friendship that sees people with profound cognitive disabilities not as anomalous objects of pity but as fellow friends of God. This vital act of social recognition opens the way to understanding the disabled not as objects to be fixed but as teachers whose lives can transform others and open a new way of being human.
How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us?
These questions stand at the center of Roberto Mangabeira Unger’s The Religion of the Future. Both a book about religion and a religious work in its own right, it proposes the content of a religion that can survive faith in a transcendent God and in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives.
Unger begins by facing the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability. He goes on to discuss the conflicting approaches to existence that have dominated the last 2,500 years of the history of religion. Turning next to the religious revolution that we now require, he explores the political ideal of this revolution, an idea of deep freedom. And he develops its moral vision, focused on a refusal to squander life.
The Religion of the Future advances Unger’s philosophical program: a philosophy for which history is open, the new can happen, and belittlement need not be our fate.
Martínez Andrade focuses on the central role of religion in the region and how it influences people’s interaction with changes in modern economics. Capitalism in Latin America, Martínez Andrade argues, has taken on religious characteristics, with places of worship—shopping malls and department stores—as well as its own prophets. This form of cultural religion is often contradictory in surprising ways: not only does it legitimate oppression, it can also be a powerful source of rebellion, unveiling a subversive side to the status quo. Religion Without Redemption advances the ideas of liberation theory, and challenges the provincialism to which many Latin American thinkers are usually consigned.
By constructing a halakhic metapsychology within which psychological phenomena can be given specific halakhic identities, Spero arrives at a unique perspective on the development of religious objects and God representations. He traces two lines of development: one for relationships between humans, anthropocentric, and another for relationships between God and humans, deocentric. The second aspect of his argument is that these two distinct but parallel lines allow one to conceptualize the revolutionary possibility of transference displacements—the shift of religious symbology—not only from interpersonal relationships onto the God concept (Freud's model) but also from an objective human-God relationship onto interpersonal relationships. Filled with clinical as well as theoretical illustrations, Spero's work is a rich resource for both the religious patient and the religious therapist.
In the last few decades, a great deal of literature has been written on the relationship between theology and psychotherapy; none of this work, however, has addressed its subject using Judaism as a point of reference. Spero successfully takes up the task of bridging this gap in previous scholarship.
Explore the embodied foundations of Paul's resurrection ideals
It is commonly recognized that Paul's resurrection ideals are bodily ideals, though this dictum is usually configured along literal and metaphorical lines. The realism of future resurrected bodies is disconnected from the metaphoricity of bodily transformation in the present. Drawing on cognitive linguistics, this fresh and innovative study addresses this problem. By eschewing the opposition of metaphor and realism, Tappenden explores the concepts and metaphors Paul uses to fashion notions of resurrection, and the uses to which those notions are put. Rather than asserting resurrection as a disembodied, cognicentric proposition, this book illuminates the body's central role in shaping and grounding the apostle's thought and writings.
Features:
- Close examination of Paul's letters within multiple, interlocking cultural contexts
- Provides a novel and fresh approach to assessing (in)coherence across the undisputed letters
- Addresses the materialist nature of early Christian and Judean resurrection ideals without compromising the metaphoricity of those ideals
Innovative poetry, philosophy, theology and new sciences converge in the project of rewriting the word “God”
John T. Scott offers a comprehensive interpretation of Rousseau’s theological and religious thought, both in its own right and in relation to Rousseau’s broader oeuvre. In chapters focused on different key writings, Scott reveals recurrent themes in Rousseau’s views on the subject and traces their evolution over time. He shows that two concepts—truth and utility—are integral to Rousseau’s writings on religion. Doing so helps to explain some of Rousseau’s disagreements with his contemporaries: their different views on religion and theology stem from different understandings of human nature and the proper role of science in human life. Rousseau emphasizes not just what is true, but also what is useful—psychologically, morally, and politically—for human beings. Comprehensive and nuanced, Rousseau’s God is vital to understanding key categories of Rousseau’s thought.
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