San Francisco Theological Seminary

As an educator and spiritual caregiver to the bereaved, I offer supportive companionship and spiritual healing tools for the grief journey. In this capacity, I have encountered certain theological mindsets that can disrupt psychological well-being, and in some cases lead to complicated mourning, depression and even illness. This paper explores these "toxic theologies" and their relationship to complicated mourning, while offering alternative perspectives and cosmologies that may be helpful in supporting grievers who face spiritual challenges.

Historians are only beginning to appreciate fully the political and social impact of the aftermath of the German Peasants’ War. The case of Barbara (Schweikart) von Fuchstein, widow of Sebastian von Fuchstein, a Kaufbeuren lawyer suspected of Anabaptism and exiled at the end of the war, sheds light on the role of middle-rank nobility in the process of post-war reordering. Her eventual success in a conflict with her violent cousin, Ulrich Schweikert, a knight in the service of the Abbot of Kempten, draws attention to middle-rank competition in the Upper Allgäu, where historians have emphasized the tenacity of peasants and the long-term winnings of princes. Her case also illustrates the flux of religious identities at ground level in the early Reformation, among lay people whose interest in the religious controversy was secondary to, perhaps inseparable from, family business.
 Les historiens commencent à peine à mieux comprendre l’impact politique et social des suites de la Guerre des Paysans en Allemagne. Le cas de Barbara (Schweikart) von Fuchstein, veuve de Sebastian von Fuchstein, un avocat de Kaufbeuren suspecté d’être anabaptiste et exilé à la fin de la guerre, met en lumière le rôle de la petite noblesse dans la réorganisation d’après-guerre. En effet, le succès remporté par Barbara (Schweikart) von Fuchstein contre son agressif cousin, Ulrich Schweikart, chevalier au service de l’abbé de Kempten, attire notre attention sur la compétition se déroulant au sein de cette noblesse dans la région de l’Oberallgaü, tandis que les historiens ont par ailleurs souligné la ténacité des paysans et les gains à long terme des princes. Ce cas illustre également le caractère changeant des identités religieuses dans les populations des débuts de la Réforme, tels les laïcs ayant moins d’intérêt pour les controverses religieuses que pour leurs affaires familiales, voire subordonnant les premières aux secondes.

Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World. Postbiblical Israel and Early Christianity through Late Antiquity. Volume 4 by Elliot, John H 2017, Eugene, Oregon: Cascade Books.

This article presents the thesis that the schema of the Seven Deadly Sins was originally a pastoral diagnostic system that helped spiritual directors, monks, and priests, the psychotherapists of their day, to make differential diagnoses and prescribe treatment plans for the troubled faithful. This essay describes the work of Evagrius Ponticus, whose list of eight “evil thoughts” was one of the forerunners of the Seven Deadly Sins, and then goes on to describe the subsequent codification of the Seven Deadly Sins schema. The author speculates about what a fully developed diagnostic decision tree based on the Seven Deadly Sins with corresponding prescribed interventions might look like. The author then draws parallels to the recently released DSM-5, in particular to personality disorders and addictions. Finally, this essay offers a brief case to illustrate the differences in how a particular clinical entity might be viewed through the lenses of the DSM-5 and the Seven Deadly Sins.

Insofar as Christianity can be said to have begun with the disappearance of a body, namely the absence of Jesus’ body in the grave, this disappearance occasioned not so much a disjuncture with Jesus’ preceding work as a new start, by way of a salvific turn, according to multiple accounts in the New Testament. It is through the absence of Jesus’ body and subsequent appearances of the risen Jesus that the messianic promise is fulfilled. Furthermore, the absence of Jesus’ body opens up space for transfigured bodies in multiple forms to fill the gap, each in its own way. Christian faith was thus marked, from the earliest time, by questions regarding the meaning, representation, and transformation of the body. In the Gospel of John, after Jesus is resurrected he blows (ἐμφυσάω) the holy spirit into his disciples. Here the infusion of the spirit evokes the framework of ancient embryology, in which spirit brings life. Ancient embryology illumines the recurrent passages in John referring to birth, being reborn, and children of God, especially 1:13–14 and 3:3–8.

In this paper we take issue with George H. van Kooten’s recent argument that Paul’s concept of inner human being has a background in ancient philosophical treatises as a metaphor of the soul. We argue that its Greco-Roman physiological meaning was decisive in its adoption by Paul and that the split between ancient medicine and philosophy was not essential in antiquity. Ancient medical-philosophical texts did not focus on the core or center of a person but rather sought a deep understanding of his or her inner aspects. These texts sought to understand how it is that we can discover bodily information about this inner person and to what degree the relationship between the inner and outer person can be interpreted. At the same time, however, we are discussing Walter Burkert’s evolutionary understanding of Pauline’s concept of the inner and outer human being. Paul’s definition of the inner human being corresponds to recent anthropological concepts of embodiment insofar as the visible outer human being has an inside which, according to Paul, is not detached from the body, but must be grasped from a physical perspective.

Under a hermeneutics of disclosure that prioritizes a subjective “ready-to-hand” relationship with the biblical text and, concomitantly, the ontological realities of solicitude and the knowing of a priori understanding, this article interprets Rom 1:17 and Gal 3:15–19 utilizing the literary-critical principles of a close reading of the text and consistency building. Paul’s perspective in Rom 1:17 is that the gospel, not the law, discloses God’s justice and its movement, “out of trust into trust,” is interpreted in relation to Gal 3:15–19 and the testament of inheritance that God established with Abraham and his seed, Christ. The law is relegated to a codicil, constituted by angels and added to the testament of inheritance through Moses’ mediation between God and Israel at Sinai. Its function is to raise to consciousness the infection of sin ( hamartia) and to serve as the guide to Christ, the end of the law. Christ, the testamentary heir, fulfilled its conditions by eradicating sin and making the benefits of the testament universally available. Accordingly, the phrase, “out of trust into trust,” implies the movement “from the trust of Abraham into the trust of Christ” and establishes the possibility of actualizing the justice of God and delivering the creation from its corruption. Luther and Calvin’s formulation of a law-oriented gospel, combined with their adoption of Augustine’s doctrine of original sin—that continues to dominate the interpretation of Romans—limited salvation to God’s accreditation of dikaiosynê (usually translated as “righteousness”) to those who receive Christ into their lives. Their theology of atonement, determined by their law-oriented gospel, presupposed a punitive God who was compelled to inflict the punishment of law-transgressing humanity upon God’s Son in order to satisfy God’s law-directed retribution. The result: a gospel of individual salvation without commitment to the actualization of God’s justice.