Journal articles: 'Theology of hope'

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Estermann, Joseph. "Theology of Hope or Hope for Theology?" Exchange 32, no. 2 (2003): 109–22. http://dx.doi.org/10.1163/157254303x00181.

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Fergusson, David. "A Theology of Hope." Expository Times 131, no. 11 (August 2020): 516–17. http://dx.doi.org/10.1177/0014524620934078.

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Bauckham, Richard. "Moltmann's Theology of Hope Revisited." Scottish Journal of Theology 42, no. 2 (May 1989): 199–214. http://dx.doi.org/10.1017/s0036930600056441.

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Jürgen Moltmann's first major work, Theology of Hope, first published in 1964, is arguably one of the truly great theological works of the last few decades, and indisputably one of the most influential. Though Moltmann's own theology has developed considerably in many subsequent works since Theology of Hope, it remains one of his greatest achievements, rivalled only by his second major work, The Crucified God. These two books, which constitute the core of Moltmann's early theology, have, it seems to me, a concentrated power of argument, focused on their central integrating ideas, which is lacking in the more diffuse structure and argument of the later works, significant though these are in their own way. The two early books also have a certain polemical extremeness, which, by contrast with the more balanced and rounded quality of the later works, gives them the sort of impact which one also finds in the passionate extremism of the early Luther or the dialectical rhetoric of the early Barth. The comparison is appropriate, not only because the influence of these two predecessors on Moltmann's work is very evident, but also because, in adopting something of their dialectical and prophetic style of theology, Moltmann had a parallel purpose: that of redirecting theological work. If, having accomplished this, Moltmann has subsequently become more and more like the older Barth of the Church Dogmatics, this is understandable and brings both advantages and disadvantages with it.

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Pounder, Sadie. "Prison Theology: A Theology of Liberation, Hope and Justice." Dialog 47, no. 3 (September 2008): 278–91. http://dx.doi.org/10.1111/j.1540-6385.2008.00402.x.

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Grenz, Stanley J. "Eschatological Theology: Contours of a Postmodern Theology of Hope." Review & Expositor 97, no. 3 (August 2000): 339–54. http://dx.doi.org/10.1177/003463730009700305.

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Nüssel, Friederike. "Hope and Community." International Bulletin of Mission Research 45, no. 1 (August 17, 2020): 83–90. http://dx.doi.org/10.1177/2396939320937683.

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In the final volume of his Constructive Theology, V.-M. Kärkkäinen presents his eschatology and ecclesiology. The approach is grounded in a Trinitarian theology, which explains the interaction of Father, Son, and Holy Spirit as the reason for hope in a new creation. The plausibility of this hope Kärkkäinen explores in light of cosmological scenarios and in comparison with Jewish, Islamic, Buddhist, and Hindu perspectives. Interreligious comparison of sociological models also serves as the starting point for Kärkkäinen’s ecclesiological inquiry. He argues that the church not only has a mission but is mission in its very nature and in ecumenical engagement.

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Kim, Myung Yong. "Ohn Theology (Holistic Theology)." Evangelische Theologie 75, no. 5 (October 1, 2015): 366–85. http://dx.doi.org/10.14315/evth-2015-0507.

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AbstractThe theology that had the broadest and strongest influence in Korea was the fundamentalist theology, with HyungRyong Park being the representative figure. Yet Korean theology did not remain in fundamentalism. Cho developed a theology of life different from that of soul-focused fundamentalist theology, and this is seen clearly in his theology of three-fold blessing. He spread a theology that gave hope to the sick and poor in Korea and planted the Yeoido Church that eventually became the largest in the world. However, Cho’s theology has not developed into the theology of the kingdom of God that saves society and history. Minjung Theology, which appeared in the mid-1970, was a theology that fought for justice and democracy. It finally drove out dictatorship and left a major historical achievement of establishing democracy in Korea. A considerable number of Minjung theologians were actively involved in the center of the politics during President Daejung Kim’s administration. However, lacking the doctrines of trinity and atonement and teaching self-salvation, it failed to take root in Korean Churches. Ohn Theology derives from 130 years of Korean theology: it merged out of Park’s soul- and church-centered theology, Cho’s theology of life, and the Korean Minjung Theology’s historical responsible theology, and it blossomed at what is currently Presbyterian University and Theological Seminary. It was based on Luther and on Calvin's Reformed theology and strongly influenced by European theologians like Karl Barth and Jürgen Moltmann as well as the prominent Korean theologian, JongSung Rhee.

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배경식. "Theology of hope and Revealed End." Korean Jounal of Systematic Theology ll, no. 38 (June 2014): 79–120. http://dx.doi.org/10.21650/ksst..38.201406.79.

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Kaminsky, Joel S. "Humor and the Theology of Hope." Interpretation: A Journal of Bible and Theology 54, no. 4 (October 2000): 363–75. http://dx.doi.org/10.1177/002096430005400403.

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Adam, Margaret B. "A Hope Diminished: Limitations of a Moltmannian Theology of Hope." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 21, no. 4 (November 2012): 351–74. http://dx.doi.org/10.1177/106385121202100401.

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Kärkkäinen, Veli-Matti. ""March Forward to Hope": Yonggi Cho's Pentecostal Theology of Hope." Pneuma 28, no. 2 (2006): 253–63. http://dx.doi.org/10.1163/157007406778689924.

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Guthrie, Kathryn. "Models of God: Empowerment, Intimacy, Hope." Journal of Pastoral Care 47, no. 1 (March 1993): 24–34. http://dx.doi.org/10.1177/002234099304700104.

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Outlines John Bradshaw's understanding of the roots of addition, summarizes several traditional images of God, and notes their limitations relative to recovery programs. Suggests necessary criteria for a model of God which would serve well the recovery process and finds the fulfillment of the criteria via process theology when wedded to feminist theology.

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Moltmann, Jürgen. "The Blessing of Hope: The Theology of Hope and the Full Gospel of Life." Journal of Pentecostal Theology 13, no. 2 (2005): 147–61. http://dx.doi.org/10.1177/0966736905053242.

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AbstractFrom the perspective of the author’s own theology of hope, this article offers an affirmation and a constructive critical engagement of the ‘Full Gospel’ theology of Korean pastor, David Yonggi Cho. After acknowledgement of certain commonalities in the originating contexts of both Cho’s and the author’s respective theological perspectives, particular points of agreement and suggestions for further expansion and development are presented and elaborated with a view toward a ‘Full Gospel of the Advent of Christ’.

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Veldman, Meine. "Secrets of Moltmann’s Tacit Tradition: Via Covenant Theology to Promise Theology." Journal of Reformed Theology 4, no. 3 (2010): 208–39. http://dx.doi.org/10.1163/156973110x542187.

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AbstractThis article takes a genetic approach examining Moltmann’s early post-Reformation studies in Moyse Amyraut, Petrus Ramus, Jacob Brocard and Johann Coccejus as the secrets to the tacit tradition of his theology of hope. I contend that the gold he struck in these studies is a historical impulse and legitimization of his own turn to the horizon of the empirical and the historical. However, with respect to the dross, Moltmann critically notes that with the post-Reformation covenant theologians the word of God got entangled in a ‘system’ of hope because of their symbolic-prophetic approach to Scripture. In place of their symbolic-prophetic exegesis he substitutes a promise-exegesis as a way of pointing to God’s relationship to this world and to the human beings in it. He thus replaces the theme of a restless history, and a restless soul, with the restless promise of which God is the author, the originator and the fulfiller. In this way Moltmann found a way beyond post-reformation covenant theology and Barth’s dialectical theology, culminating in his Theology of Hope.

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Kim, Young Hoon. "Theodicy, Undeserved Suffering, and Compassionate Solidarity: An Interdisciplinary Reading of Hwang Sok-Yong’s The Guest." Religions 11, no. 9 (September 10, 2020): 463. http://dx.doi.org/10.3390/rel11090463.

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The author explores theological questions regarding the Korean novelist Hwang Sok-yong’s The Guest from interdisciplinary perspectives. This paper analyzes the novel in relation to the emotional complex of han as understood in Korean minjung theology, the political theology of Johann Baptist Metz, and Ignacio Ellacuría’s liberation theology. Drawing upon the perspectives of Korean, German, and Latin American scholars, this approach invites us to construct a discourse of theodicy in a fresh light, to reach a deeper level of theodical engagement with the universal problem of suffering, and to nurture the courage of hope for human beings in today’s stressed world. Contemplating the concrete depiction of human suffering in The Guest, the paper invites readers to deepen their understanding of God in terms of minjung theology’s thrust of resolving the painful feelings of han of the oppressed, Metz’s insight of suffering unto God as a sacramental encounter with God, and Ellacuría’s idea of giving witness to God’s power of the resurrection in eschatological hope. The paper concludes that the immensity of today’s human suffering asks for that compassionate solidarity with the crucified today which can generate hope in the contemporary milieu.

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Batugal, Maria Leodevina C. "Coming Home: The Spiritual Journey of the Prodigal Son." European Journal of Theology and Philosophy 1, no. 4 (August 16, 2021): 31–33. http://dx.doi.org/10.24018/theology.2021.1.4.37.

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In this article, I reviewed the passage of the Prodigal Son in the context of the Lukan perspective and the reader then, is referred to Luke 15: 11-31. This parable gives us an image of a loving and forgiving God whose mercy endures forever. This is the greatest love story which presents the depths of God’s love. Several biblical scholars disclose that this parable guides us to new hope by allowing God to love, forgive us and accept his saving love.

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Gentry, Caron E. "The politics of hope: privilege, despair and political theology." International Affairs 96, no. 2 (March 1, 2020): 365–82. http://dx.doi.org/10.1093/ia/iiaa011.

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Abstract Situated within feminist Christian Realism, this article looks at what political theology is and its relevance to International Relations. Hope is a central theme to political theology, underpinning the necessity to be witness to and to work against oppressive structures. Simply put, hope is the desire to make life better. For Christians, this hope stems from a belief in resurrection of Christ and the faith that such redemption is offered to all of humanity. Hope, however, is not limited to Christianity and, therefore, Christian theology. Thus, taking an intersectional approach, the article looks for similarities in how hope is articulated in three personal narratives: theologian Jürgen Moltmann, UK Muslim advocate Asim Qureshi, and Black Lives Matter co-founder Patrisse Khan-Cullors. Across all three personal narratives, the need for hope begins in a place of despair, signalling a need to recognize that hope and privilege are in tension with one another. Feminist Christian Realism acknowledges and embraces this tension, recognizing that hope cannot function if the pain, oppression and harm caused by privilege are erased or minimized.

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Hübner, Jörg. "Reich-Gottes-Hoffnung als Auferstehungs-Resonanz." Evangelische Theologie 81, no. 3 (June 1, 2021): 223–36. http://dx.doi.org/10.14315/evth-2021-810307.

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Abstract The concept of resonance and unavailability, which is currently widely discussed in church and theology, is interpreted in this contribution as a system program of hope. As a correlate, a theology of hope is unfolded anew, a theology of resurrection resonance is described, and the message of the coming kingdom of God in times of crisis is attempted to be updated.

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Karkainen, Veli-Matti. ""March Forward to Hope": Dr. Yonggi Cho's Pentecostal Theology of Hope." Journal of Youngsan Theology 2, no. 1 (January 31, 2005): 30. http://dx.doi.org/10.18804/jyt.2005.01.2.1.30.

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So, Tae Young. "Youngsan’s Theology of Hope and Hope-Centered Education for Korean Adolescents." Journal of Youngsan Theology 19 (September 30, 2010): 41. http://dx.doi.org/10.18804/jyt.2010.09.19.41.

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배경식. "With the Hope to Theology of Waiting." Theological Forum 57, no. ll (September 2009): 85–122. http://dx.doi.org/10.17301/tf.2009.57..004.

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Tiénou, Tite. "Christian Theology: African Realities and African Hope." International Bulletin of Mission Research 41, no. 4 (August 31, 2017): 294–95. http://dx.doi.org/10.1177/2396939317730498.

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Gautier, Dominik. "Black Theology and the Question of Hope." Kirchliche Zeitgeschichte 33, no. 1 (February 12, 2020): 112–19. http://dx.doi.org/10.13109/kize.2020.33.1.112.

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Davey, Andrew. "Better Place: Performing the Urbanisms of Hope." International Journal of Public Theology 2, no. 1 (2008): 27–46. http://dx.doi.org/10.1163/156973208x256439.

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AbstractAn increasing awareness of the urbanized reality of our world through experience and the burgeoning field of urban studies provides a critical challenge to those concerned with the development of an urban public theology. A key strand within urban studies is concerned with an 'urbanism of hope' promoting an open participatory understanding of urban politics in community. A performative approach to theology promotes an understanding of the church's engagement in informal urban politics, and the embodiment of a transfigured city.

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25

Cronshaw, Darren. "Reading Rainbow Spirit Theology." Mission Studies 32, no. 3 (October 15, 2015): 418–41. http://dx.doi.org/10.1163/15733831-12341418.

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The bookRainbow Spirit Theologyasserts that the gospel needs to be expressed in Aboriginal terms for Aboriginal people. The Rainbow Spirit Elders articulate an indigenous theology to help revitalize Aboriginal spirituality. Their contextualization model is anthropological; Aboriginal culture is their main source for doing theology. Scripture and church tradition are secondary sources that are creatively used to illustrate their developing theology of the land, suffering and reconciliation. The Gospel is the third source, with a focus on cosmic redemption, especially for the land and the crying need for justice and reconciliation. The book affirms but does not explicitly deal with personal redemption, but other writers are further exploring salvation images for Aboriginal people and what Jesus means to them. As these streams of reflection flow together, the Rainbow Spirit Elders hope to help all of Australia develop a deeper spirituality at home in our land.

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Winn, Christian T. Collins, and Peter Goodwin Heltzel. "‘Before Bloch there was Blumhardt’: a thesis on the origins of the theology of hope." Scottish Journal of Theology 62, no. 1 (February 2009): 26–39. http://dx.doi.org/10.1017/s0036930608004614.

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AbstractWhen Jürgen Moltmann's Theology of Hope first appeared in 1965, it was seen as ushering in a new era of theological thinking. Karl Barth, however, sharply criticised the work as too heavily dominated by a ‘principle of hope’ that he believed Moltmann had inherited from the Marxist philosopher Ernst Bloch. This interpretation has largely been taken as fact among interpreters of Moltmann's theology of hope. This has caused most interpreters to see his turn to panentheism and ecotheology in God in Creation (1983) as being less of a shift of emphasis than a total change of trajectory or even break. There is evidence, however, that a different source contributed to the overall orientation of Moltmann's theology – an orientation that has remained throughout his life. This other source is the life and thought of the radical Schwäbean Pietists, Johann Christoph Blumhardt (1805–80) and his son Christoph Blumhardt (1842–1919). In this article the authors flesh out the thesis that the Blumhardts are the prior, deeper and more long-lasting influence on Moltmann by focusing on three key theological motifs that permeate his theology: 1) Christianity as eschatology; 2) the ‘theology of the earth’; and 3) the ethics of hope. Furthermore, they argue that when the ‘hidden’ influence of the Blumhardts is acknowledged, Moltmann's later ‘shift’ can be understood as essentially in continuity, rather than discontinuity, with his earlier thought.

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Galbraith, Elizabeth C. "Kant and Richard Schaeffler’s Catholic Theology of Hope." Philosophy and Theology 9, no. 3 (1996): 333–50. http://dx.doi.org/10.5840/philtheol199693/44.

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권진관. "theology of the Multitude: Between Suffering and Hope." Madang: Journal of Contextual Theology ll, no. 8 (December 2007): 47–60. http://dx.doi.org/10.26590/madang..8.200712.47.

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29

Pinn. "Theology after Hope and the Projection of Futures." American Journal of Theology & Philosophy 40, no. 2 (2019): 24. http://dx.doi.org/10.5406/amerjtheophil.40.2.0024.

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Reklis, Kathryn. "The Empty Church: Theater, Theology, and Bodily Hope." Theology Today 72, no. 1 (February 27, 2015): 118–19. http://dx.doi.org/10.1177/0040573614564112e.

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ROSEWALL, ANN L. "PASTORAL THEOLOGY OF HOPE: LISTENING IN EL SALVADOR." Journal of Pastoral Theology 21, no. 2 (December 2011): 2–1. http://dx.doi.org/10.1179/jpt.2011.21.2.003.

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32

Cho, Gwi-Sam. "Youngsan's Theology of Hope in NGO Mission Ministry." Journal of Youngsan Theology 2, no. 1 (January 31, 2005): 143. http://dx.doi.org/10.18804/jyt.2005.01.2.1.143.

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33

Awad, Najib G. "At the Dawn of ‘Practice’ or Re-thinking the Nature and Role of Theology and Doctrine in the Church." Journal of Reformed Theology 8, no. 1 (2014): 3–34. http://dx.doi.org/10.1163/15697312-00801001.

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‭Are theology and doctrine the names of the church’s life of worship and proclamation, or are they their foundations? Is it acceptable theologically to develop an understanding of theology and doctrine that would completely subordinate beliefs to practices to the point of completely functionalizing beliefs and turn theology and doctrine to mere way of life? In this paper, I address these important questions by displaying two attempts at understanding the nature and role of theology and doctrine. The first approach is exemplified in Kevin Vanhoozer’s proposal in The Drama of Doctrine, and Anthony Thiselton’s proposal in The Hermeneutics of Doctrine, while, the second approach is exemplified in Reinhard Hütter’s proposal in his valuable book Suffering Divine Things. By critiquing Vanhoozer’s and Thiselton’s approaches and siding with Hütter’s, I hope to stress that the accuracy of our understanding of the nature and role of theology and doctrine depends to a great and substantial extent on 1) how one understands theology’s relation to its primary subject matter, God, and 2) on the extent of the theologian’s belief that God, not just human talk about God, is the proper object of theology.‬

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Webb, Estelle C. "Living Hope: A Practical Theology of Hope for the Dying - By Russell Herbert." Reviews in Religion & Theology 15, no. 1 (December 7, 2007): 54–56. http://dx.doi.org/10.1111/j.1467-9418.2007.00369_5.x.

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35

Molnar, Paul D. "The Function of the Immanent Trinity in the Theology of Karl Barth: Implications for Today." Scottish Journal of Theology 42, no. 3 (August 1989): 367–99. http://dx.doi.org/10.1017/s0036930600032051.

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Many modern theologians, including Jürgen Moltmann, Wolfhart Pannenberg and Eberhard Jüngel have been influenced by Karl Barth; they also accept Karl Rahner's axiom that the immanent and economic trinity is identical. By accepting this axiom, however, they actually stand opposed to Barth's most basic theological insight, namely, that ‘a deliberate and sharp distinction between the Trinity of God as we may know it in the Word of God revealed, written and proclaimed, and God's immanent Trinity, i.e., between “God in Himself” and “God for us,” between the “eternal history of God and His temporal acts,”’ must be maintained in order to avoid confusing and reversing the role of Creator in relation to creature both theoretically and practically. This article will explore Barth's reasons for neither identifying, separating nor synthesizing the immanent and economic trinity; and will contrast his method with more recent theological approaches. We hope to show that the contemporary tendency to identify the immanent and economic trinity uncritically compromises God's freedom. Barth was concerned that Moltmann had subsumed ‘all theology in eschatology’:To put it pointedly, does your theology of hope really differ at all from the baptized principle of hope of Mr Bloch? What disturbs me is that for you theology becomes so much a matter of principle (an eschatological principle).… Would it not be wise to accept the doctrine of the immanent trinity of God? Barth hoped that Moltmann would ‘outgrow’ this ‘onesidedness’.

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Thomas. "Hope in Imperfection: Toward a Naturalized Theology of Grace." American Journal of Theology & Philosophy 41, no. 1 (2020): 77. http://dx.doi.org/10.5406/amerjtheophil.41.1.0077.

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Bartow, Charles L. "Faith, Hope and Poetry: Theology and the Poetic Imagination." Theology Today 69, no. 1 (February 27, 2012): 89–91. http://dx.doi.org/10.1177/0040573611434493c.

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Martos, Joseph. "Book Review: Christian de Chergé: A Theology of Hope." Theological Studies 74, no. 3 (September 2013): 742–43. http://dx.doi.org/10.1177/004056391307400325.

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Robinson, John. "Faith, Hope and Love: Interfaith Engagement as Practical Theology." Islam and Christian–Muslim Relations 30, no. 1 (November 23, 2018): 118–19. http://dx.doi.org/10.1080/09596410.2018.1541633.

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Sullivan-González, Douglass. "Hope and Solidarity: Jon Sobrino’s Challenge to Christian Theology." Hispanic American Historical Review 89, no. 4 (November 1, 2009): 719–20. http://dx.doi.org/10.1215/00182168-2009-075.

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Silber, Stefan. "Hope and Solidarity: Jon Sobrino’s Challenge to Christian Theology." Mission Studies 28, no. 1 (2011): 119. http://dx.doi.org/10.1163/157338311x573580.

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Isherwood, Lisa. "Book Review: Hope in the Holler: A Womanist Theology." Feminist Theology 15, no. 1 (September 2006): 129. http://dx.doi.org/10.1177/0966735006068861.

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Whitehead, Jason C. "Constructing a Neuroscientific Pastoral Theology of Fear and Hope." Process Studies 41, no. 1 (2012): 203–4. http://dx.doi.org/10.5840/process201241129.

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44

Pagán, Samuel. "Sociology, Theology and Hope: The Priestly Case in Exile." Bible Translator 39, no. 3 (July 1988): 317–29. http://dx.doi.org/10.1177/026009358803900303.

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Fergusson, David. "Theology in lockdown." Theology in Scotland 28, no. 1 (March 9, 2021): 6–16. http://dx.doi.org/10.15664/tis.v28i1.2180.

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The starting point for this paper is to reflect on Karl Barth’s assertion that that, when faced with a major crisis, the most appropriate response for Christian theology is to carry on as if nothing has happened. David Fergusson emphasises the need for humility and very careful thought in a situation such as the COVID-19 pandemic, however this does not mean that we must remain silent. Three points for reflection are offered: (1) an examination of how ideas about God’s providence, and our ability to give meaning to calamitous events, have changed over time; (2) consideration of what lessons might be learned from the experience of living through a pandemic in terms of what it means to be human; and (3) thoughts on the theme of hope in the teaching and life of Jesus, and implications and opportunities for the church.

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Haws, Charles G. "Suffering, hope and forgiveness: the ubuntu theology of Desmond Tutu." Scottish Journal of Theology 62, no. 4 (October 2, 2009): 477–89. http://dx.doi.org/10.1017/s0036930609990123.

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AbstractBlaise Pascal once said, ‘Knowing Jesus Christ strikes the balance [for theology] because he shows us both God and our wretchedness’. Indeed, the majesty of Christ is that in him the despair of wretchedness and the hope of God are held together. Theology often does not reflect this balance, leading towards either anthropocentrism or nihilism. The ubuntu theology of Desmond Tutu does, however, by proclaiming the inherent interconnectedness of humankind. Tested by the context of South African apartheid, this notion called ‘ubuntu’ counters segregation and violence with reconciliation and justice. It refuses to execute retribution upon transgressors, instead committing itself to re-membering the disinherited of Christ's inclusive body. Forgiveness is the only future for this body and, though it remains an aporia in the context of radical evils such as apartheid, it is the only way to achieve justice without economising balance. That is, only forgiveness can realise ubuntu because it progresses forward toward justice not backward toward vengeance. Ubuntu is the prophetic balance of a divine gift that transforms the wretchedness of human atrocities. It represents Tutu's attempt to realise the way of God in his context, an attempt from which all theologising can benefit.

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Stetler, Emily. "Narrating Suffering, Remembering Hope: Metz's Theology as Paradigm for Examining Mental Illness and Disability Theology." Journal of Religion, Disability & Health 17, no. 3 (July 2013): 301–16. http://dx.doi.org/10.1080/15228967.2013.809886.

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48

Gushee, David P., and Codi D. Norred. "The Kingdom of God, Hope and Christian Ethics." Studies in Christian Ethics 31, no. 1 (October 19, 2017): 3–16. http://dx.doi.org/10.1177/0953946817737502.

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This article interrogates the use of a Kingdom-of-God narrative frame, in the work both of progressive evangelicals Glen Stassen and David Gushee ( Kingdom Ethics) and in liberation theology, claiming that this narrative has often inspired hope and moral action but can be questioned on a variety of theological and methodological grounds. It considers startling recent claims by liberation ethicist Miguel De la Torre that all talk of a coming Kingdom of God is mythic, a middle-class illusion that undermines radical commitment to ethical praxis for justice. Engagement with two classic liberationist texts (by Gustavo Gutiérrez and James Cone) confirms both that liberation theology offers a somewhat radicalized Kingdom-of-God narrative and that De la Torre’s new claims represent a clear break with liberationism. The article concludes by briefly considering options in eschatology for those who have heretofore invested considerable hope in an immanentist, participative, certainly-coming Kingdom-of-God narrative to ground their Christian ethics.

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49

Metz, Johann Baptist. "Suffering from God: Theology as Theodicy." Pacifica: Australasian Theological Studies 5, no. 3 (October 1992): 274–87. http://dx.doi.org/10.1177/1030570x9200500303.

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The article argues that Christian theology has avoided asking questions about suffering that appears to come from God. The mystery of God has been tamed by philosophical positions, and the Israelite sense of poverty of spirit before God needs to be recaptured. Christian hope remains tied to an apocalyptic conscience and Christians must not hurriedly bypass the slowly dying cry of Jesus.

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Linhares, Bruno J. "Princeton Theological Seminary and the Birth of Liberation Theology." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 12 (May 13, 2015): 19. http://dx.doi.org/10.20890/reflexus.v8i12.234.

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Resumo: No ano de 1968 Rubem Alves apresentou sua tese de doutoramento “Towards a Theology of Liberation: An Exploration of the Encounter Between the Languages of Humanistic Messianism and Messianic Humanism” no Princeton Theological Seminary (PTS). Publicada como A Theology of Human Hope (1969), sua obra foi a primeira a utilizar o termo “Teologia da Libertação”, e teve grande influência no florescimento da teologia latino-americana na última parte do século XX. A tese não é apenas parte de uma longa ligação histórica do PTS com a Teologia da Libertação. À luz da contribuição inovadora da obra de Alves, este ensaio apresenta primeiro o papel do Princeton Theological Seminary como um dos lugares do nascimento da Teologia da Libertação; segundo, investiga o conteúdo e significado da teologia de Rubem Alves. Palavras-chave: Rubem Alves. Princeton Theological Seminary. Teologia da Libertação. Abstract: In the year 1968 Rubem Alves presented his doctoral dissertation “Towards a Theology of Liberation: An Exploration of the Encounter Between the Languages of Humanistic Messianism and Messianic Humanism” at Princeton Theological Seminary (PTS). Later published as A Theology of Human Hope, Alves’ work was the first to use the term “Theology of Liberation” and provided some basic impetus for the late 20th century flourishing of Latin American theology. Alves’ dissertation, however, is only a single part of a nearly century-long story linking PTS to the birth of Liberation Theology. It is, however, a greatly misunderstood story. In light of Alves’ innovative contribution, this essay attempts two things: first, I will tell the story of PTS’ role as one of the birth places of Liberation Theology in the United States, and second, I will investigate the content and meaning of Alves’ theology. Keywords: Rubem Alves. Princeton Theological Seminary. Liberation Theology.

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