According to Spinoza, nothing stands alone: nothing. According to John Franke, theology is no exc... more According to Spinoza, nothing stands alone: nothing. According to John Franke, theology is no exception. In fact, to study theology is to study a relationship -albeit a difficult one. The foundational question of theology is not simply who to study, but also from where does one study. Knowledge concerning the divine is never completely isolated. Every theology comes from a particular point in space and time and a particular anthropological vantage. Indeed, culture and theology are mingled, but the question remains as to the extent and effect of this relationship. Franke states, "The quest to construct a culture-free theology is . . . theologically and biblically unwarranted. Rather than coming to us in transcultural form, divine truth is always embedded in culture." 1 Is theology completely culturally based? If not, what is the extent of the relationship? The purpose of this paper is to evaluate Franke's cultural theology by asking the question: how embedded is theology in culture? It will seek to accomplish this evaluation in three ways: explaining Franke's ideology behind his cultural theology; examining the effects of this cultural theology; and exploring the problems with such a theology. However, it should be noted that this paper will not seek to develop a comprehensive evaluation of Franke's epistemology, but will only deal with his epistemological and philosophical understandings as they relate to the relationship between culture and theology.
Exegetical look at Paul's understanding of Women's role in the assembly.
"In essence, vs. 13–14... more Exegetical look at Paul's understanding of Women's role in the assembly. "In essence, vs. 13–14 clearly illustrate that Paul’s exhortations concerning women being characterized by ἡσυχίᾳ and ἔργων ἀγαθῶνis firmly grounded in the created order and the state of transgression. One can confidently conclude that the restrictions imposed by Paul are culturally and temporally transcendent."
This article explores Augustine’s ecclesiology as disclosed through his use of Cyprian against th... more This article explores Augustine’s ecclesiology as disclosed through his use of Cyprian against the Donatists, specifically Augustine’s belief that the church was made up of both saved and lost, being kept judicially pure by Christ. Both Augustine and the Donatists carefully, and often conversely, cited Cyprian in support of their disparate views of the nature of the church. This article also examines Augustine’s use of marriage imagery in Psalm 45 and the Song of Songs in accordance with Cyprian’s interpretation as it related to the Lapsi Controversy and the rebaptism of traditores. In arguing against the Donatists, who insisted on church purity, Augustine established the ecclesial argument that, because of the merits of Christ, church unity precedes church purity.
Biological and Contextual Background Not much is known of his birth or family heritage. Estimates... more Biological and Contextual Background Not much is known of his birth or family heritage. Estimates for birth date are anywhere from 785-790. At a young age, he was orphaned and taken in by Benedictine Nuns at Soissons, near modern Paris. At around age 12, Paschasius left the nunnery to serve as a monk under Abbot Adalard, at Corbie. In 822, Radbertus accompanied Abbot Adalard to Saxony to establish a monastery of New Covery or Westphalia. When Adalard died, the abbotship was passed to Wala, Adalard's brother. After a period, Wala died leaving the abbotship to Ratramnus, Rabert's scholarly and ecclesiastical foil for several years. Radbertus eventually became abbot, though, somewhat ironically, was only a deacon because he refused to become ordained. After only seven years and one too many disagreements, Radbertus resigned the abbotship, exiling himself for a while and devoting his time to study and academic pursuits. Eventually, in 860, Radbertus returned to Corbie and died five years later. 1
According to Spinoza, nothing stands alone: nothing. According to John Franke, theology is no exc... more According to Spinoza, nothing stands alone: nothing. According to John Franke, theology is no exception. In fact, to study theology is to study a relationship -albeit a difficult one. The foundational question of theology is not simply who to study, but also from where does one study. Knowledge concerning the divine is never completely isolated. Every theology comes from a particular point in space and time and a particular anthropological vantage. Indeed, culture and theology are mingled, but the question remains as to the extent and effect of this relationship. Franke states, "The quest to construct a culture-free theology is . . . theologically and biblically unwarranted. Rather than coming to us in transcultural form, divine truth is always embedded in culture." 1 Is theology completely culturally based? If not, what is the extent of the relationship? The purpose of this paper is to evaluate Franke's cultural theology by asking the question: how embedded is theology in culture? It will seek to accomplish this evaluation in three ways: explaining Franke's ideology behind his cultural theology; examining the effects of this cultural theology; and exploring the problems with such a theology. However, it should be noted that this paper will not seek to develop a comprehensive evaluation of Franke's epistemology, but will only deal with his epistemological and philosophical understandings as they relate to the relationship between culture and theology.
Exegetical look at Paul's understanding of Women's role in the assembly.
"In essence, vs. 13–14... more Exegetical look at Paul's understanding of Women's role in the assembly. "In essence, vs. 13–14 clearly illustrate that Paul’s exhortations concerning women being characterized by ἡσυχίᾳ and ἔργων ἀγαθῶνis firmly grounded in the created order and the state of transgression. One can confidently conclude that the restrictions imposed by Paul are culturally and temporally transcendent."
This article explores Augustine’s ecclesiology as disclosed through his use of Cyprian against th... more This article explores Augustine’s ecclesiology as disclosed through his use of Cyprian against the Donatists, specifically Augustine’s belief that the church was made up of both saved and lost, being kept judicially pure by Christ. Both Augustine and the Donatists carefully, and often conversely, cited Cyprian in support of their disparate views of the nature of the church. This article also examines Augustine’s use of marriage imagery in Psalm 45 and the Song of Songs in accordance with Cyprian’s interpretation as it related to the Lapsi Controversy and the rebaptism of traditores. In arguing against the Donatists, who insisted on church purity, Augustine established the ecclesial argument that, because of the merits of Christ, church unity precedes church purity.
Biological and Contextual Background Not much is known of his birth or family heritage. Estimates... more Biological and Contextual Background Not much is known of his birth or family heritage. Estimates for birth date are anywhere from 785-790. At a young age, he was orphaned and taken in by Benedictine Nuns at Soissons, near modern Paris. At around age 12, Paschasius left the nunnery to serve as a monk under Abbot Adalard, at Corbie. In 822, Radbertus accompanied Abbot Adalard to Saxony to establish a monastery of New Covery or Westphalia. When Adalard died, the abbotship was passed to Wala, Adalard's brother. After a period, Wala died leaving the abbotship to Ratramnus, Rabert's scholarly and ecclesiastical foil for several years. Radbertus eventually became abbot, though, somewhat ironically, was only a deacon because he refused to become ordained. After only seven years and one too many disagreements, Radbertus resigned the abbotship, exiling himself for a while and devoting his time to study and academic pursuits. Eventually, in 860, Radbertus returned to Corbie and died five years later. 1
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"In essence, vs. 13–14 clearly illustrate that Paul’s exhortations concerning women being characterized by ἡσυχίᾳ and ἔργων ἀγαθῶνis firmly grounded in the created order and the state of transgression. One can confidently conclude that the restrictions imposed by Paul are culturally and temporally transcendent."
Papers by Brett Williams
"In essence, vs. 13–14 clearly illustrate that Paul’s exhortations concerning women being characterized by ἡσυχίᾳ and ἔργων ἀγαθῶνis firmly grounded in the created order and the state of transgression. One can confidently conclude that the restrictions imposed by Paul are culturally and temporally transcendent."