A PENTECOSTAL PERSPECTIVE ON ENTROPY, EMERGENT SYSTEMS, AND ESCHATOLOGY

This study explores the depth of biblical and patristic concepts of the face and image of God, emphasizing their profound connection to human renewal and becoming like God through divine revelation. The analysis focuses on the interpretation of the terms "tselem" and "panim," which represent, respectively, the divine image in humans and the personal approach to God—an evolution involving inner transformation and participation in the life of the Trinity. It stresses that understanding this mystery requires going beyond external symbols and material forms to the heart of the Logos and the great mystery of love and communion revealed by Scripture. Drawing on the theological insights of the Church Fathers and contemporary theologians, it affirms that true likeness to God involves active, conscious participation in divine life through the grace of the Holy Spirit, as part of the process of spiritual "renewal." In this view, humans become an "imago Dei" in a real, not merely formal, sense and partake in the eternal light of the Most Holy Trinity, effectively becoming "temple of God." The study also explores the process of spiritual "transfiguration" described by patristic writings, which enables the soul and body to become eternal in Christ and continuous union with God. Through this theological perspective, it emphasizes that the image and face of God are not only symbols but living, participatory realities that reveal the ultimate destiny of human creation—returning to the divine origin in love and truth—until the fullness of the likeness of God is realized.

The emergence of the progressive Christian movement has sparked controversy and is considered a deviation from traditional Christian teachings. However, on the other hand, progressive Christianity is also seen as an effort to contextualize the Christian faith within the ever-evolving realities of the times. This research uses a qualitative method with a descriptive approach to illustrate the phenomenon of progressive Christianity. The aim of this study is to explore progressive Christianity and its development from the perspective of constructive-decolonial theology, thereby opening a more constructive paradigm in line with contemporary human life. Progressive Christianity is viewed as a "liminal space," or between old traditions and renewal in contemporary Christian theology. Constructive-decolonial theology are used as perspectives to understand progressive Christianity, where constructive theology encourages the Christian faith to exhibit dynamic openness. Progressive Christianity is a movement that has emerged in response to social, cultural, and theological changes. Openness and willingness to listen to and engage in constructive dialogue amidst differences are necessary, making liminality a space for ongoing theological creativity and transformation.

본고는 19세기 독일 신학의 맥락에서 리츨의 성서관을 분석한다. 성서무오 또는 축자영감 교리는 성서에 대한 누군가의 견해를 평가하기 위해 사용된 표준의 기초였다. 그러나 계몽시대 이후 학문의 발전으로 성서의 권위가 의문시되자 신학자들의 반응은 저마다 달랐다. 특히, 리츨은 계몽주의 이후 유럽에서 가장 중요한 신학 자였다. 리츨이 성서를 어떻게 보는지를 설명하기 위해 본고는 그를 다른 두 명의 동시대 신학자인 슐라이어마허와 슈트라우스와 대조하고 비교한다. 슐라이어마허는 체험을 중심으로 신약만을 인정했으며, 슈트라우스는 성서를 신화로 규정하고역사적 검토에 따라 신뢰할 수 없는 책으로 보았다. 리츨은 두 사람의 기여, 체험과역사 비평을 비판적으로 수용했다. 그리고 리츨은 신약의 배경으로, 신약을 예수에 대한 증언으로 보고, 성서는 종교적 가치를 지니는 기독교의 경전임을 확립했 다. 본고는 성서무오나 축자영감 교리를 넘어 성경의 권위와 가치를 어떻게 받아들일 것인가에 대한 신학적 관점을 탐색하였다.This article analyses Ritschl's view of the Bible in the context of German theology in the 19th century. The doctrines of biblical inerrancy or of verbal inspiration have been the basis for the standards used to evaluate someone's views of the Bible. The theologians reacted, however, differently when the authority of the Bible was questioned by the academic advancement after the Age of Enlightenment. Ritschl was especially the most significant theologian in Europe following the Enlightenment. In order to explain how Ritschl views the Bible, this article compares and contrasts contrasts and compares him with two other contemporary theologians, Schleiermacher and Strauss. Schleiermacher recognized only the New Testament based on the common religious experience of believers, while Strauss regarded the Bible mythical and unreliable according to historical criticism. Ritschl critically accepted the contributions, religious experiences and historical criticism of both theologians. He saw the Old Testament as the background for of the New Testament, accepted the New Testament as records of Jesus relatively without distortion, and claimed that the Bible is a Christian scripture with religious values. This article presents an alternative to traditional theological perspectives on the authority and value of the Bible apart from the doctrines of biblical inerrancy or inspiration.

This article offers a reading of the method of immanence as outlined by Maurice Blondel in his works L'Action and Lettre sur l'apologetique, 150 years after his birth and keeping in mind the circumstances of contemporary Fundamental theology. Blondel's philosophical apologetics is briefly compared with the Neoscolastic model working at his times, and also examined in the light of the more theological perspective of today's Apologetics. A special interest is devoted to how Blondel faced with scientific context in part III of L'Action, in order to put in light the inner incompleteness of scientific empirical analysis, and the openness of scientific human activity to the problem of the ultimate meaning of the action itself. Starting from the content of the Lettre sur l'apologetique, Blondel's proposal is framed within the theological problem of the relationship between natural and supernatural.

The Bodies of August: Photographic Realism and Controversy at the National Air and Space Museum Bryan C. Taylor The sight that greeted our eyes was quite beyond what we had expected, because we saw this cloud of boiling dust and debris below us, with this tremendous mushroom on top. And beneath that was hidden the ruins of the city of Hiroshima. — Col. Paul Tibbets, August 6,1945 1 The nation requires anthems, flags. The poet offers discord. Rags. — Salman Rushdie 2 One consistent site of critical scholarship has been "realist" discourse circulating in public affairs. This term includes a variety of modernist, institutional discourses claiming unmediated access to the fundamental truths of social and physical reality. Implicitly, these discourses presume that communication is transparent, and that objective information about phenomena can be unproblematically expressed. Critics typically reject this claim to expose the Real as the product, not the referent, of strategic rhetoric. The self-effacing quality of realism, critics claim, masks its activation of culturally preferred codes for representation (such as the shaky, hand-held camerawork which connotes immediacy and authenticity for the viewers of cinema-verite). These codes reproduce ideological premises concerning what is normal, good, and inevitable (and their opposites) in social life. In their repetition and mutual reinforcement, realist discourses create verisimilitude, not validity .3 Critics have investigated the genres of journalism, literature, ethnography, science, history, and international relations to show how the use of realism authorizes interested accounts, legitimates hegemonic identities, and obscures the contingency of narrative production.4 Frequently, these practices also mobilize competing interests and stimulate resistance among marginalized groups.5 In this essay, I am concerned with the relationship between realism and nuclear weapons. Three themes in this relationship are evoked in the epigraph from Paul Bryan C. Taylor is Associate Professor of Communication at the University of Colorado in Boulder, Colorado. © Rhetoric & Public Affairs Vol. 1, No. 3,1998, pp. 331-361 ISSN 1094-8392 332 Rhetoric & Public Affairs Tibbets, pilot of the world's first atomic bombing mission. One theme is the importance of vision for realism. Like all nuclear witnesses, Tibbets was faced with translating the awesome evidence of his senses for his audience (here, journalists requesting an account of his "reactions over the target"). Although the Enola Gay's crew experienced Hiroshima through a variety of senses—one excited crewman believed he could taste the bomb's radiation6—here it is vision that predominates, and vision that establishes Tibbets's complex credibility as an author, witness and survivor of the scene. Another theme in this account involves the excessive quality of the nuclear object. Although Tibbets had been briefed prior to his mission about the destructive force of the weapon, its effects were still "quite beyond" his expectations . His remark indicates the threat posed by nuclear excess to the adequacy of realism for projecting and depicting nuclear events. A final theme involves the tension between presence and absence in nuclear realism. Tibbets's language emphasizes the signs of nuclear explosion: "boiling dust and debris," and the iconic mushroom cloud. Yet in its concluding sentence, the account also acknowledges its limitations. Beyond the presence of these signs lie unseen and unspeakable phenomena. The mushroom cloud is both a sign of the bomb's detonation and a screen that prevents Tibbets from engaging the "hidden" fate of those below. "The ruins" of Hiroshima are a lacuna where his realism falters . Historically, his comments initiate a tradition in which nuclear excess has often remained "beneath" official rhetoric, a surplus of unrealized meaning signaled by its incompleteness. In this essay, I explore the operation of these themes in the related realisms of history , museology, and photography. Specifically, I am concerned with Hiroshima and Nagasaki as events which alternately defy and incite these discourses. Since 1945, nuclear realism has circulated in a variety of genres, such as personal narrative (which claims to transmit the truth of nuclear events through the direct witness of individual speakers), and orthodox historiography (which recovers the "facts" of those events from their encoding in the raw data of documents and testimony).7 These verbal and iconographie discourses do not operate exclusively; they frequently combine and interact in texts such...

82BOOK REVIEWS tory of religion in Europe of the Modern Age cannot be treated as a unit; it varies too much from country to country. Also: "A single church [i.e. parish] community can never be representative of an entire church" (p. 310). Much of this accords with the inclination of this reviewer (tentatively proposed in his presidential address of 1977 (ante, LXTV [April, 1978], 153-167) that histories of religious belief in the Modern Age, and especially in the age of great masses, pose questions and problems of method whose consideration may still be in its beginnings. John Lukacs Phoenixville, Pennsylvania Johann Sebastian Drey. Mein Tagebuch über Philosophische, Theologische undHistorische Gegenstände, 1812-181 7. Edited and introduced by Max Seckler. (Tübingen: Francke Verlag. 1997. Pp. LVII, 628. DM 164,-.) Grounded in the developmental methodologies of German romantic and historical idealism, the Tübingen School of Theology (1817-1850) began formulating perspectives that have helped nurture the reforms ofVatican Council II. The founder, Johann Sebastian von Drey (1777-1853), left behind his fivevolume , unpublished Tagebuch (1812-1817) in the Wilhelmsstift in Tübingen. These papers have for the first time been fully edited by Professor Max Seckler. The Tagebuch makes clear that at the very inception of his career, Drey was committed to an organic conception of development as well as to the use of Schelling's philosophical and historical models. Seckler's introduction has analyzed the earlier work on Drey and the Tübingen School, which was done by Karl Adam, Stephen Lösch, and Josef Rupert Geiselmann. These earlier scholars had to demonstrate that the Tübingen theologians did not fall into the so-called "errors" of modernism, which viewed the historical and individualistic turn to subjectivity as a danger to the faith. Excerpts of the Tagebuch were published by Geiselmann in 1940, but Seckler has advanced beyond this minimalist stage by organizing and editing Drey's material from all five volumes. Seckler's footnotes on Drey's sources and the inclusion of Drey's marginal comments can help the scholar understand the flow ofDrey's thought in his early career. The Seckler edition contains material used in Drey's lectures, heterogeneous reflections, and the extended ruminations of his thought processes. Such material can help Drey scholars understand his mature commitment to the concept of the organic development of Catholic tradition with its ongoing comprehension of revelation. The Tagebuch itself originated in Drey's Ellwangen years and ends when he assumed his professional career in Tübingen. Drey can be observed as a theologian struggling to assimilate into Catholicism the philosophical and theological perspectives of his culture. Drey's lifelong reflections acted as a very clear signal to his theological successors that theology has to engage culture from a BOOK REVIEWS83 non-defensive posture in order continually to nourish the Catholic tradition, in which doctrine was to be seen as a riving organism. Drey and his pupils were determined to maintain the living unity and the integrity of Catholic doctrine, while they tried simultaneously to illustrate how tradition was related to revelation and how both have historically unfolded to meet the needs of mutable cultures. The Tübingen School began to establish the Catholic foundation for ecumenical thought, which has flourished in the twentieth century, by insisting that revelation through the Bible and Tradition has historically been comprehended and has provided each generation with the nourishment needed for its own reflections. In the light ofVatican Council II and the subsequent decades of discussion, Drey's stress on revelation, located in the Bible and Tradition, has helped theologians nuance even current thinking about the relationships among religion, revelation, and the Church. Drey's and his pupils' works should encourage contemporary theologians to engage their culture with the same spirit of adventure as that displayed by the Tübingen School. Donald J. Dietrich Boston College The Letters and Diaries ofJohn Henry Newman. Volume VII: Editing the British Critic, January 1839-December 1840. Edited by Gerard Tracey. (NewYork: Clarendon Press, Oxford University Press. 1995. Pp. xxvi, 550. $95.00.) This latest volume of John Henry Newman's Letters and Diaries, for the years 1839 and 1840, sees Newman at...

"Scriptural and theological perspectives reveal that women were called to discipleship and mission in the gospels and in the early church as portrayed in the New Testament. While emphasising the essential relationship between the ‘constants’ of church teaching and the immediate historical and cultural settings in their overview of the church in its call to universal mission, Bevans & Schroeder, in Constants in Context, identified the ‘liberating and transformative model’ as one of crucial significance. This early model was eventually re-emphasised through the renewed theology of Vatican II. Despite their authentic roles being subject to misrepresentation or obliteration in canonical and historical writings, women have continued as disciples and agents of mission. The second phase of the thesis outlines the historical antecedents leading to the post-World War II missionary engagement of the Australian Sisters of Mercy in the late colonial stage in what was then the Territory of New Guinea under Australian administration. This soon became the independent nation of Papua New Guinea (1975). A selective portrayal of women as agents of mission shows new ministerial models of women religious originating in post-revolutionary France. The spread of this movement in the nineteenth century is noted in relation to a) the founding traditions of the Sisters of Mercy in Ireland and their expansion and consolidation in Australia and b) the founding of missionary institutes, in particular, the Divine Word missionaries, whose early field of evangelisation was New Guinea. Twentieth century papal initiatives called for religious men and women, whose institutes were not primarily devoted to foreign missions, to be co-workers in mission, particularly in the Pacific. This appeal found a willing response among the Australian Sisters of Mercy who had recently, in response to church directives, reorganised their various congregations into Union and Federation canonical structures. The history of the Sisters of Mercy in Papua New Guinea (1956-2006) proceeds within the foundational context of the first two stages. The Sisters of Mercy, initially working in dioceses administered by the Divine Word Missionaries, eventually extended to other dioceses in the new nation. Research data are used from relevant archives, recorded in-depth interviews with Australian and Papua New Guinean Mercy Sisters and key consultants, as well as my own personal experience as a Sister of Mercy in Papua New Guinea (1964-2003). To reflect the changing contexts of mission, the findings are presented in three time-frames, 1956-69, 1970-81 and 1982-2006. This exploration shows that, following their founding traditions in a liberating and transformative paradigm as modelled in the New Testament and re-defined in Vatican II, the expatriate and indigenous sisters were challenged to new forms of initiative, adaptability, flexibility, mobility and collaboration as they branched out into emerging ministries. As they reached out in mission they were reciprocally enriched within changing social and multi-cultural contexts. As disciples of Jesus, they experienced the cycle of joys and sorrows in their own lives and in the lives of those with whom they stood in solidarity. In conclusion, the founding traditions expressed within a particular liberating and transformative model sustained the Sisters of Mercy as agents in mission in changing Melanesian (and global) contexts. These traditions are revisited in the light of contemporary theology, both of mission and of religious life."

From its inception, the Western theological tradition exhibits a fascination with and appropriation of ancient Greek philosophy. This conceptual intertwining of philosophy and theology, as exemplified by Augustine and Aquinas, privileges rationality in the “natural order” and in the pursuit of virtue and human flourishing. Despite generative insights at the intersection of disability and theology in other aspects, the “enfolding” tendencies of a conceptual framework inherited from Plato and Aristotle relegate people with intellectual disabilities to the margins of human flourishing. Contemporary theologians vary in the extent of their adoption of these norms and ideals related to the natural order and human rationality. The future of disability theology must engage a “pastoral deconstruction” that questions these deep privileging tenants of the Western intellectual tradition if it is to welcome the richly embodied theological contribution of people with intellectual disabilities.