Words that naturally occur many times are not included in the subject index unless substantial discussion about those topics accompanies the reference. Such words include “God,” “Jesus,” “Christ,” “scripture,” “faith,” “holy spirit,” and others.
Abraham: in Barth’s Romans commentary, 13–14; faith of, 62; as father of the Jews, 43; hope of, 63; in interpretations of Paul and James, 104–5
Adam, 202
adoption, by God, 308
agape, 39, 279–80, 349; defined, 280
allegory: Barth’s modern theological, 16, 17; in interpretations by orthodox church fathers, 113; parables interpreted as, 162–64; Paul’s in Galatians, 89–90; in premodern interpretation, 2–3; rejected by Gabler, 8
anachronism: in Bultmann’s interpretations, 21; creative, 31, 190; in interpreting parables as allegory, 163; in Matthew, 177; in postmodern interpretation, 126; “race” as category of ancient world, 273n18; “supernatural” in ancient world as, 212
androgyny, 284–86
angels: in contrast to mortal human beings, 275–76; in the empty tomb stories, 206; in a messianic army, 218; providing knowledge of God, 50, as “supernatural,” 156; in the theology of Pseudo-Dionysius, 119
Anglican churches, 55, 76, 92–93
anti-Judaism, 19–22
anti-Semitism, 21n34, 81, 178–79, 345–48
Aphrarat (Syriac church father), 258
apocalyptic, 20, 132–33, 214; literature, 310
Apocrypha, 84
apostles, 200
Aristotle, 64, 140, 152, 331, 338
Athens, 328–31
atonement, 186, 187; absent in Luke, 180
Augustine: on atonement, 187; on becoming divine, 309; on church as “enclosed garden,” 349; on divine simplicity, 138, 140; on original sin, 291; as reader of Psalms, 1; on rule of love in interpretation, 70
authorial intention, 102–3; in conservative Christian interpretation, 58; interpretation not limited by, 240; in Ladd’s interpretation, 24; as modernist, 3, 88, 101, 235, 252; not “the meaning” of the text, 96–99; a “text” as having, 25n37
baptism, 52, 87, 230; the role of the spirit in, 251
beloved disciple, the, 44, 45n4
Bernard of Clairvaux, 220
bishops, 87; elected by the people in early Christianity, 335
body, 267–68; of Christ, 264; of Christ as androgynous, 325; church as, 336–38; human, 270; as mystical, 321–22
Bonhoeffer, Dietrich, 217n65
Book of Common Prayer, 35
Bultmann, Rudolf, 11, 18–23, 28
Calvin, John, 309
Calvinism, 137
canonical criticism, 78n11
capitalism, 34–35, 67, 303, 340, 343–45
Catherine of Siena, 257–58, 259
celibacy, 217
Chalcedon, definition of, 192
Christ: the body of, 289; church as the body of, 319–23
Christology, subordinationist, 183–85
Christomonism, 247–48, 255, 256
church, 13, 17; as feminine, 165; gender of, 323–26; visible and invisible, 322–23
class, 271–72, 341; ancient, 336–39; and conflict, 139
colonialism: modern, 342–43; Zionism as, 347
communion of saints, 52, 91–92, 246–47, 321–22
Constantine, 340
Constantinian Christianity, 340–41
contradiction, 247
conversion, 14, 21, 31–32, 65–66
council (boulê), in ancient cities, 329, 331–32
courts, in ancient cities, 329
creatio ex nihilo, 131–32, 160–61
creation, 133–34, 136, 213, 263, 276, 282
Creed, the Apostles’, 197, 198, 311, 321
Creed of Nicea, 169, 198–99, 254, 311
creeds: containing “filioque,” 256; on creation, 161; “ecumenical,” 36; in liturgy, 5, 152, 153; on the spirit, 241, 245
crisis, 23
culture, 53–54, 68, 219; and Christ, 216
Cyril of Alexandria, 309
David: “author” of Psalms, 1–2; and Jonathan, 283
deification (theosis), 308–10
demagogue, topos of, 338–39
democracy: ancient, 139, 326–32; as valued, 117
demythologization, 22, 59, 147
denominations, of churches, 312n1
depression, 154n77
Descartes, René, 156
despair, as opposite of faith, 350–51
diocese, original meaning in Rome, 336
Dionysius, Pseudo-, 138
discourse theory, 60n24, 68–69
divorce, 88–89, 277–78; and remarriage, 317–318
Eastern Orthodoxy, 36, 76, 190, 255–57, 308, 322–23, 324
ecumenism, 36
Einstein, Albert, 157–58
ekklesia, 177, 285, 326–39; as “called out,” 340
election, doctrine of, 45, 66, 156. See also predestination
emperor, Roman, 116–17, 297–98
empire, 314
empiricism, 84; Christian eschatology dependent on, 310; as evidence for faith, 111–12; as evidence in interpretation theory, 96–97; in explanations for faith, 69, 135, 153; in modern epistemology and theology, 50–55
empty tomb, 26–27, 203, 204–12
Enlightenment, 336
Ephrem, 349
epistemology, 38–70; reserved, 40, 69
equality: of gender, 166–67; impossible under capitalism, 343–44; in some early churches, 333; valued in the NT and by Paul, 344
erôs, 278–81
eschatology: Bultmann’s version of, 20–21; and Christian alternatives to traditional household, 317; and the future “kingdom,” 315; and future states of “nature,” 306; and hope of universal salvation, 241–42; and Jesus as “son of man,” 191; as necessary for Christian theology, 350–52; not “optimism,” 310; in the NT, 132–33; in Paul’s epistemology, 39; reserved, 133, 308; and salvation, 295–96
ethics, 161–62
Ethiopian Church, 76n8
ethnicity, 17
evangelism, 31
experience: of Christian mystics, 194–95; of collective Christians as constituting “tradition,” 108–9; of the divine, 162; of faith, 152; of Jesus as absent, 180; not a discrete “source” for knowledge, 56; not always reliable as source for knowledge, 69–70; of resurrection appearances, 200, 212–14; of selves, 270; and sexuality and gender, 260–61; teaching that all words for God are inadequate, 144
faith: in James and Paul, 105–6; the nature of, 13–14, 61–70, 135, 151–54; as preceding knowledge in John, 45–46; as social, 45–46
family, 277–78, 316; and household, 285; ideology of, 333, 340, 341–42; and Jesus, 217
finitude, 274–77
flesh, 222–23
forgiveness, 131
foundationalism: defined and described, 33; and empiricism, 52; epistemological, 40–41; of modern historicism, 30; and a nonfoundationalist approach, 32; the rejection of, in reading scripture, 126–27; and simple “observation,” 96; in “sources” for religious knowledge, 55
Gabler, Johann Philipp, 6–9
Galen (ancient medical writer), 157, 225–26
Gaudium et Spes, 239
gay erotic, 283–84
gender: and God, 260; of God, 162–167; hierarchy, 281; hierarchy in Paul, 284–85; and sexism, 321
gentiles: as “grafted into” Israel in Paul’s theology, 301–2, 345; and idolatry in Paul, 145; and the Jerusalem church in Acts, 51; as keeping the Law of Moses in Matthew, 178; and Law in Paul, 104–5; Paul as becoming, 339; in Paul’s theology and Barth’s commentary, 15–17; as “resident aliens” in 1 Peter, 303; as “without excuse” in their idolatry, 47
God: the body of, 114–15; as crucified, 189; as father, 118, 142, 160, 164–66; the gender of, 118; as king, 115–17; the name of, 122–23, 148–51, 164, 165n97; the nature of, 167–68; as one, 143; as personal, 154–60, 165; as shepherd, 117–18; and spirit as “persons,” 242; as transcendent, 125–28
gospel, 65, 71, 78–80, 217–19, 300; “of prosperity,” 67
grace: as causing faith, 68–70, 152, 304; and predestination, 66; reciprocal in the kingdom, 315; the spirit causing, in the world, 352; and universal salvation, 234
Greek Orthodox Church, 76
Gregory of Naziansus, 308–9
habitus, 64, 91, 152–53, 274, 300, 307–8
heaven, 289
hell, 31, 35, 59, 61, 292, 298–99, 304; Jesus in, 196–98
Hellenism, 282
heresy, 19, 35, 113, 127, 135, 166, 174, 189, 254–55
hierarchy, 168, 171, 202, 223; in ancient political structures, 332–33; in early church structures, 335; in household and church, 321; reversal of, 182, 315
Hildegard of Bingen, 237–38
historical criticism, 2–37 passim; and anachronism, 126; and an “impersonal” God, 156; the limits of, 85; in NT theology, 100–103; and sexual ethics, 277, 285; and subordinationist Christology, 183–85; and the trinity, 169–70, 242
history, 2–37 passim; and ancient interpretation, 90; the nature of, 203–4; and resurrection, 212–15; and theological truths, 59–61, 87–88
holy ghost, 246–47
holy spirit: as absent, 244; as corporeal, 244; gender of, 257–61; impersonal, 244–47; as life of church, 312–13; as mother, 258, 259; as Paraclete in John, 194; and revelation, 219; as rubber band, 249
homoousios, 192
honesty, 348–49
household: ancient, 333; church as, 316–19
humility, 253–54, 272, 277, 303, 304; and humiliation, 188
icons, in Eastern Orthodoxy, 190
ideology: ancient conservative, 139; ancient democratic, 338; of “bible-olatry,” 95; capitalist, 35, 303; in Christology, 174; and the church, 340–45; democratic, 332–39; of gender, 324–26; as harmful, 118; imperial Roman, 297–98; of individual autonomy, 217–72, 300; of modern anti-Judaism, 21; of modern family, 278; of “optimism,” 310; of patriarchy, 165; of “purity,” 140–41; of the Third Reich, 23
idolatry: of the Bible, 95; and divine simplicity, 141–42; of family, 285, 317, 342; and gentiles, 47; of institutional authorities, 56; of institutions, 312; nationalist, 314; and negative theology, 120; origin of, in Paul’s thought, 264–65; of pantheism, 135; of patriarchy, 118, 164–66; of the phallos, 325–26; principle of nonviolence as potentially, 218; of the self, 310; and the trinity, 28; why dangerous, 144–48, 154
incarnation, 129, 190–93, 195–96, 309; in the church, 323
individualism, 23, 264, 271, 300, 303
immanence, of God, 128–38
immortality, of soul or spirit, 265
imperialism, modern, 342–43
inspiration, of scripture, 85–88
interpretation, necessity of, 256–57
intersex, 285
Irenaeus, 291
Israel: in allegorical interpretation of the Song of Songs, 282; in Barth’s Commentary, 17; as chosen people, 300; Christian dependence on, 80–81; and Christian use of Jewish scripture, 82–84, 219–20; the church and, 107; as ekklesia in LXX, 326–27; gentiles in relation to, 145; modern, and the Christian church, 345–48; modern state of, 347; the salvation of, in Paul’s theology, 24; supersession of, in Christian theology, 301–2; when portrayed as female, 165
James, 69
Jesus: absent, 180, 193–94, 243, 246; apocalyptic Jewish prophet, 174; arrest of, 218; birth of, 60; death of, 187; disciples’ worship of, 28–29; as divine, 23; “founder of Christianity,” 175; “Great Moral Teacher,” 173–74; the historical, 10–11, 19, 22, 60, 75, 90, 100–101, 175, 277–78, 317; as “philosopher,” 174–75; prophet and martyr, 181; shepherd, 117–18; son of God, 170–72; son of man, 190–91
Jews, as saved, 240
John (author of Revelation), and Rome, 341
John the Baptist, 232
Judaism: in Barth’s Romans commentary, 16–17; in Bultmann’s interpretation, 22; and the Christian Old Testament, 80–81; in the Gospel of Matthew, 178–79; and interpretation of the Tanakh, 84; and the love commandment, 167; and the name of God, 148–49; in recent scholarship on Paul, 15–16; and resurrection of the body, 307
Kähler, Martin, 10–11, 18n30, 33–34
kenosis, 188
King, Martin Luther, Jr., 62
kingdom of God, 20, 305, 313–16, 341, 351
knowledge, 143–44
Ladd, George Eldon, 23–28
language, 57–58, 140–41; and “purity,” 85, 149
Law of Moses: in the Gospel of Mark, 179; in the Gospel of Matthew, 177–78; in Paul’s theology, 15–16; summed up in love, 167
Lindbeck, George, 187
liturgy, 29, 69, 79, 160, 166, 246, 300; in Hebrews, 346; and trinity, 172–73
lot, selection by, 329–30; in early churches, 334
love: and divine inspiration, 240; erotic, 260–61; and failure, 294; God as, 140, 155, 167–68; God maintaining the universe through, 263; Greek words for, 280; and hell, 298; marker of the kingdom of God, 315; nothing can separate us from, 198; and the nuclear family, 342; in Paul’s epistemology, 39; of self, 281; superior to faith and hope for Paul, 63; ultimate meaning of the universe, 69–70, 152
Lumen Gentium, 239
manual labor, Paul’s, 338
Marcion, 31, 46, 80, 112–13, 115
Marxism, 34–35
Mary, 245; as begetting God, 166; womb of, filled by spirit, 261
mathematics, 57–58
medicine: ancient, 138, 143, 166n101, 223, 224–25; Hippocratic, 224, 225n10
mercy, 301
messianic secret, 42
Methodist churches, 55
miracle, 158–60, 161, 212, 214, 276
modernism: and epistemology, 108; and faith as assenting to propositions, 64; and foundationalism, 41, 285; and historical criticism, 2–37 passim; and the historical Jesus, 215; and historicism, 110; and history, 61; and individualism, 271, 300, 303; and the “literal” meaning of texts, 88; in psychology, 270; rejection of allegory, 163; and rules of interpretation, 89–90; and “the supernatural,” 160
monotheism, 165
Moses, 88–89
mystery, 351
myth, mythology: ancient Greek, 138; and the atonement, 187; in the Bible, 5; and biblical anthropology, 270; of creation in the Bible, 132; and “Death” in the Bible, 276; defined, 60–61, 152; false, 147; God’s actions in Genesis as, 263; Jesus’s descent into hell as, 198; modernist rejection of, 8, 24; a “personal God” as, 160; and sin in the Bible, 293–94; true, 69, 196; true and false, 60–61, 197–98
narrative, in constructing the self, 273–74
nationalism: as ideology, 340, 342–43; Zionism as, 347
nature: versus culture, 53; as divine in pantheism, 156–60; eschatological, 306; and faith, 68; “laws of,” 157–60, 306; as revelation, 92; as source for knowledge of God, 219; and “the supernatural,” 126
Neoplatonism, 126
Nicholas of Cusa, 70n40, 279n36
Odes of Solomon, 258
Old Testament: alternate names for, 81–85; in Bultmann’s interpretation, 21; Christian embrace of, 31; Christian interpretation of, 219–20; and the election of Israel, 300; and the erotic, 281–83; interpreted by NT writers, 73; and “natural” theology, 46–47; relationship to NT, 80–85; theology of, 1
optimism, 310
Origen, 113–14
original text, of scripture, 72, 77
orthodoxy: in biblical interpretation, 115; of Christology in John, 182–83; and church fathers, 113; defined for the trinity, 169–70; of divine immanence, 130; and God’s relation to the universe, 155, 158; and historical criticism, 85, 277; historical development of, 28–29; and the historical Jesus, 216; and the humanity of Jesus, 220; of Jesus’s divinity, 127; and the name of God, 150–51; and the Old Testament, 80, 219; and resurrection of the flesh, 59; and the soul, 269; as starting point, 35–36; and subordinationist Christology, 184; and theological anthropology, 270
pacifism, 217–19
Palestinians, 347
pantheism, 130
parables, 162–64; in Mark, 179
Paraclete, 51, 193–94, 231, 241, 242–43, 256
parousia, 132–133n46
parrhêsia, 348–49
Paul, the Apostle: and adoptionist Christology, 171–72; and atonement, 186; in Barth’s interpretation, 12–17; in Bultmann’s interpretation, 21–22; and celibacy, 278; as depicted in Acts, 48, 243, 332; on knowledge, 38–40, 51; in Ladd’s interpretation, 24–25; on marriage and family, 317–18; on the material spirit, 222–26; in paradise, 121; as prophet, 181; as reader of scripture, 1–2, 89, 94–95, 104–5, 112; on the resurrection, 199–203; and Rome, 341; and sin, 287–91; as “slave of all,” 338; on terms such as “Christian” or “Christianity,” 345; on the veiling of women, 8
peace, 161–62
perception, 52–53
perichoresis, 260
philia, 279–80
philosophy: in accounting for faith, 69; ancient, on afterlife, 274; ancient, in Bultmann’s interpretation, 21–22; ancient, on divine simplicity, 138–39; ancient, on immaterial substance, 201; ancient, on self-control, 278; ancient, on self-sufficiency, 271–72; ancient, on the nature of God, 157; ancient, on the suffering of God, 188–89; Christianity as not, 64–65, 303; of history, 203–4; as influence on Christian doctrine, 140–41; influence on church fathers, 122; as influencing the translation of the LXX, 74; of language, 57; modern, and emergence theory, 288; modern, on the human person, 268–69; Paul’s reference to, in Acts, 48, 130, 228; on “rationalism” and “empiricism,” 50
Plato, 138, 331, 339; Galen on, 225n10
Platonism, 122, 188–89, 225, 303
pneuma: in bodies and cosmos, 154–55; of Christ or of the cosmos, 264; cosmic, 228, 233; gender of, 257–59; of God, 129; as a neuter noun, 28; in Paul’s notion of the resurrected body, 201–3; as physical, 114–15n7; as providing knowledge, 50; of resurrected body, 305
politics, 16, 20–21, 54; American, 342; ancient theory of, 138–39
polytheism, 151
postmodernism: and apophatic theology, 123; defined, 33–35; and historical criticism, 191; and premodern biblical interpretation, 110; and resurrection of the body, 199; 213n58; and social construction of the self, 263; and “the supernatural,” 158–60; and “tradition,” 103
prayer, 172; and the spirit, 250–51
predestination, 66–67, 156, 300–304; and universal salvation, 196
premodern: and allegorical interpretation, 163; assumptions about scripture, 1–2, 5; confrontation with four Gospels, 176; interpretation of scripture, 110, 252; notions of a violent God, 298; notions of sacraments, 351; postmodern is not, 34
Prisca, as church leader, 334–35
prophets, carried by the spirit, 251–52
Protestantism: of Bultmann’s interpretations, 19, 21, 22; and canon, 76; as cognitive belief in a supreme being, 49; and the doctrine of transcendence, 137; on interpretation of Romans, 301; on justification by “works,” 303–4; and the resurrection of the flesh, 199; and the sacraments, 351; and suspicion of doctrine of deification, 308; and suspicion of “natural theology,” 50
pseudepigraphy, 25
Ptolemy (second century Valentinian author), 113, 115
queer theology, 260–61
queer theory, 284–86
race, 273n18
rationality, as relative, 274
reader response theory, 96–99
reason, 56
Reformation, 92
refuge, church as, 349–50
religion, 22–23, 49, 58: versus faith, 12–14; versus theology, 7
resurrection, 88; of believers, 297; of the body, 222–26, 276; faith in, 215; of the flesh, 59, 198–99, 304–5; of Jesus, 10–11, 26–27, 44, 195, 198–215, 226; as salvation for human beings, 304–8
revelation: according to Gabler, 8; of God’s gender, 164; inadequate for full knowledge of God, 144; and “natural theology,” 236–37; necessary for sufficient knowledge of Christ, 92; not limited, 219; as source of knowledge, 45–50; by the spirit, 241
revolution, 217–18
rhetoric: ancient democratic, 338–39; Paul’s training in, 339; Paul’s use of, 334
Roman Catholicism: and the Anglican Church, 92; the canon of, 76; caricatured in Protestant scholarship, 19; on divine immanence, 137; doctrines special to, 36; and epistemological “sources,” 55; and explanations for evil, 293; in relation to other churches, 322; on the resurrection of the flesh, 199; and the sacraments, 351
Rome, and the goddess Roma, 288–89
Rule of Faith, 36
sabbath, 130
sacrament, 161, 190, 238; church as, 323, 351–52
Sadducees, 88
salvation, 91, 294–300; universal, 24, 195–96, 239–42
Satan, the devil, 22
science: account of “energy” in modern, 155; ancient, on pneuma, 201, 223–24; on the beginning of the universe, 213; the construction of the human self in modern, 263; creation stories not, 132; in Einstein’s understanding, 157; and emergence theory, 268–69, 288; epistemological foundationalism in, 33; and the existence of “hell,” 198; and explanations for existence of homosexuality, 54; in explanations for existence of “religion,” 48–49; human transcendence in modern, 270; and Jesus’s resurrection, 199; and “laws of nature,” 159; modern, and problems with the term “physical,” 224; and modern cosmology, 139; “multiverses” in modern, 306; versus mythology, 5; not the subject of the Bible, 90; seeming impossibilities of modern, 144; as source for theology, 56, 216, 219; “the supernatural” in modern, 160; theology as, 53
scripture, 56, 58–61; authority of, 93–95; as inerrant or infallible, 87–88, 90–91; as nonreferential, 101–3; perspicuity of, 91
self-sufficiency, 271–74
sensus literalis, 91
Septuagint (LXX), 82–83n18, 326–27
sexuality, 260–61, 277–86, 307, 350; divine, 138–44
sin, 264, 286–94; the body of, 289; as cosmic force or agent, 287–89; original, 291–93
Slavonic Church, 76
sophia, 259
soul, 265–70; immortality of, 274–76; salvation of, 265
Spinoza, Baruch, 156–58
spirit, 29; gender of, 242–43; in inspiration, 251–52; in interpretation of scripture, 252–53
“spiritual” interpretation, 12, 59n21. See also allegory
spiritus, gender of, 259
supernatural, 126, 156–60, 160–61, 212
supersessionism, 81, 82, 179, 219–20, 345–47
Syriac Christianity, and the spirit’s gender, 258–59
Tatian, 176
temple, Jerusalem, 20; Jesus’s actions in, 173–74
theology: apophatic (negative), 14, 17, 32, 120–25, 151; natural, 46–50, 92, 236–37; nature of, 32, 37; provisional, 37; systematic, 5, 24, 30
Thomas, Gospel of, 317
Thomas Aquinas, 36, 138, 141–42n63, 142, 152, 159, 168n105, 213n58
tradition: not cited as a discreet “source” for knowledge by NT writers, 107–9; and the “Old Testament,” 85; in relation to scripture, 56; and spirit as masculine, 257
transcendence, 135–36; of God, 189; of human beings, 270
transgender, 285
Trent, Council of, 36
trinity: in Acts?, 231; bound together by the spirit, 248–51; in community in biblical interpretation, 87; and the “death of God,” 189; definition of, for orthodoxy, 169–70; deified human beings not members of, 309; doctrine of, derived from liturgy, 172–73; as erotic, 260–61; as historically developed, 29; Jesus as second person of, 214; in Ladd’s interpretation, 28; not in NT read historically, 85; NT texts taken as hinting at, 232; in the Old Testament, 114; in Romans 8?, 235; the spirit in the, 221–22, 242–47; as taking on “flesh,” 191
vinculum caritatis, 249–50
vinculum trinitatis, 248–49
violence, and the historical Jesus, 217–19
“Watchers,” 47
Wittgenstein, Ludwig, 64
women, in the early church, 319
works, 13
Wrede, William, 9
Zionism, 347–48