Papers by J Patout Burns, Jr.
American Political Science Review, 1997
IntroductionJ. Patout Burns 1. Fighting the War and the Peace: Battlefield Ethics, Peace Talks, T... more IntroductionJ. Patout Burns 1. Fighting the War and the Peace: Battlefield Ethics, Peace Talks, Treaties, and Pacifism in the Jewish TraditionMichael J. Broyde 2. The Pursuit of Peace: A Singular CommandmentEverett Gendler 3. The Political Morality of Pacifism and Nonviolence: One Jewish ViewYehudah Mirsky 4. Pacifism and Nonviolence: Another Jewish ViewNaomi Goodman 5. On Not Being in ChargeJohn H. Yoder 6. Religious Pacifism and Quietism: A Taxonomic Approach and a Catholic ResponseJohn P. Langan, SJ 7. Beyond Just War and PacifismWalter Wink 8. Quietism and Pacifism in the Islamic TraditionAbdulaziz A. Sachedina 9. Is there a Tradition of Nonviolence in Islam?Michael N. Nagler 10. Quietism and Pacifism in American Public Policy: The Triumph of Secular Pacifism in the Religious StateEdward McGlynn Gaffney 11. Toward a Common HeritageJ. Patout Burns
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The Journal of Religion, 1998
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Augustinian Studies, 2013
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Journal of Early Christian Studies
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The Journal of Ecclesiastical History, Jun 25, 2021
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Church History, 2018
Spirit (and Christ) from Arian subordinationism, we may have the worst affirmation of human slave... more Spirit (and Christ) from Arian subordinationism, we may have the worst affirmation of human slavery” (99–100). Chapter 4 turns to hamartiology, soteriology, and eschatology. Comparative analysis of the Curse of Ham (Gen. 9:18–27) in the interpretations of John Chrysostom, Augustine, and the later Syriac Cave of Treasurers shows a discursive association of slavery and sin. Detailed comparison of these interpretations is no academic enterprise for de Wet, for he concludes that the discursive association justified and even made facile the punishment of the slave, who is now the personification of sin. He writes: “Perhaps more than ever before, the figure of the slave was assimilated into religious discourse and practice, and technologies of slaveholding became representative of religious practice” (134). A final chapter, then, urges church historians and theologians toward the moral imperative of ending the legacy of ancient slavery that unfortunately persist in these discursive formations. This book is an important contribution to the cultural and intellectual history of Christianity in late antiquity. The Unbound God ranges widely among Greek, Latin, Coptic, and Syriac patristic and monastic sources to investigate the complex ways in which the discursive practices of ancient slavery formed the central doctrines of church theology.
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Horizons, 1991
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Augustinian Studies, 1994
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The Catholic Historical Review, 2015
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Theological Studies, 1998
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Journal of Early Christian Studies, 2015
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Theological Studies, 1981
should prove most useful to those less well acquainted with T. than he is. His re-evaluation of T... more should prove most useful to those less well acquainted with T. than he is. His re-evaluation of Tertulliano orthodoxy leads to the conclusion that he was not actually a Montanist or a heretic; instead, B. shows, it was his intense and consistent interest in the sanctification of man which led to his rigorism and consequent predilection for Montanism. The theme of this volume is, accordingly, holiness in Tertullian. The survey of scholarship is followed by historical notes on the man and his work, by an explanation of his concept of holiness (in brief, likeness to God achieved through spiritual discipline), a discussion of the divine authority on which that discipline is based, and a study of the holy Ufe in which it is verified (especially with respect to sexuality, marriage, and virginity). In the process, B. touches on a variety of themes in Tertulliano thought, including the Trinity, Christology, anthropology (soul, flesh, sin, and redemption), marriage, and virginity. These are the positive and dominant results of B.'s study. A danger lurks, however, in what might be called "committed scholarship," and B. is aware of this, for at the outset he says that his position is "that the early Christians must be allowed to speak as far as possible on their own terms" (xi). He generally allows them to do so, but his interpretative comments do not appear always to be equally objective, and some are open to discussion in contemporary terms. His treatment of the regula fidel, e.g., is rich in material on the concept itself but somewhat cursory in the application of that material to Tertullian. This may be owing to the fact that Tertulliano use of the regula fidei could easily conflict with the view of scriptural interpretation attributed to him by B. The Bible was undoubtedly the keystone of his theology, but he was not (as he sometimes seems to appear here) a modern biblical theologian struggling "with the issue of how to relate Scripture's message to its contemporary understanding." This particular conflict was probably not all that clear to Tertullian. In the final analysis, however, this is a solid and stimulating book, which admirably fulfils the goals set by the series.
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The Cambridge History of Religions in the Ancient World
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Journal of Early Christian Studies, 2014
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Theological Studies, 1994
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Journal of Early Christian Studies, 2011
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The Expository Times, 2009
Cyprian served as bishop of Carthage from 248 until his martyrdom in 258. He guided the African C... more Cyprian served as bishop of Carthage from 248 until his martyrdom in 258. He guided the African Christian church through crises of persecution and division. His theology places the episcopal college at the centre of the church, as the guarantor of its unity, purity, and sanctifying power. His thought proved a troublesome guide for the African church as it negotiated the transition from persecuted to established church.
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Church History, 2013
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Church History, 2002
Edward Wright sets out to trace "how the many early Jewish and Christian depictions of heave... more Edward Wright sets out to trace "how the many early Jewish and Christian depictions of heaven and the structure of the universe evolved and how this evolution reflects the religious and social tensions within the early Jewish and Christian communities regarding tradition and modernization"(x). The changing depictions are chronicled in detail, while the religious and social tensions are asserted rather than explored. Only the last chapter pertains to the historical period of this journal. The first four chapters provide background information concerning the cosmologies of ancient Egypt, Mesopotamia, Israel (both Yahwistic and non-Yahwistic), Persia, Greece, and Rome. Chapters 5-7 deal with Jewish and Christian writings before 100 C.E. The final chapter on "Later Developments in Jewish, Christian, and Islamic Images" is, as Wright acknowledges, only "a very brief overview" (203) of a subject treated in more detail by other scholars. Nevertheless, Wright is to be commended for the thoroughness of his research and the clarity of his conclusions, which may be summarized as follows: (1) early Jewish and Christian cosmologies developed out of the interaction of Near Eastern and biblical notions of a three-story universe with more recent Hellenistic astronomical models; (2) there was no single picture of heaven in early Judaism or Christianity and no clear line of chronological development regarding the number of levels in the heavenly realms; (3) theology, not science, dominated the interests of early Jewish and Christian authors.
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Papers by J Patout Burns, Jr.