Doctoral Colloquium – Friday, September 6th

Go back to overview page Doctoral Colloquium 2024

7:30 – 8:00	Breakfast
8:15 – 8:45	Chapel (S. Tipton)
09:00 – 09:45	Student Presentations M. Johnston (HT) at room LCCS 0103 | Go to abstract M. Meister (ST) at room LCCS 0104 | Go to abstract S. Mezmur (NT/OT) at room LCCS 0102 | Go to abstract
09:50 – 10:35	Student Presentations T. Malone (HT) at room LCCS 0103 | Go to abstract S. Meyers (ST) at room LCCS 0104 | Go to abstract M. Steinfield (NT) at room LCCS 0102 | Go to abstract
10:35 – 11:05	Coffee break
11:05 – 11:50	Student Presentations D. Keil (ST) at room LCCS 0104 | Go to abstract H. Molano (OT) at room LCCS 0102 | Go to abstract K. Oppong-Konadu (RM) at room LCCS 0103 | Go to abstract
12:00 – 13:00	Faculty Presentation C. Marlowe (OT) at room LCCS 0101 Was Enoch (Gen 5:21-24) Translated Correctly? | Go to abstract
13:00 – 14:00	Lunch
14:00 – 15:30	Doctoral Examination (closed meeting) S. Mezmur (NT/OT)
14:00 – 16:00	Possibility for appointments
16:00 – 16:30	Coffee Break
16:30 – 18:30	Possibility for appointments
18:30 – 19:30	Dinner
19:30	The End

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Abstracts

Student Presentations

M. Johnston (HT): How Did Christ Suffer? The Reformed Reception of the Distinction between affectio commodi and affectio iustitiae in Christological Contexts

How can Christ’s passion be described in such a way that does not risk rending the hypostatic union? In the early modern period, Roman Catholic theologians, like Robert Bellarmine (1542- 1621), made recourse to the distinction between the upper and lower parts of the soul to explain how Christ could suffer while simultaneously possessing the beatific vision. Reformed theologians were dissatisfied with this approach because they deemed it a muted articulation of Christ’s passion (especially his cry of dereliction). Therefore, some Reformed theologians in the early modern period employed the distinction between affectio commodi and affectio iustitiae to describe how Christ could suffer in his whole soul without disordered passions. This paper explains the usage of this distinction in three works: the Synopsis Purioris Theologiae (1625), Samuel Maresius’ Collegium Theologicum (1662) and Francis Turretin’s De Satisfactione Christi Disputationes (1666). These formulations are then set in the broader context of early modern Reformed Christology. The historical pedigree of the distinction is surveyed with a focus on Duns Scotus’ Christological application of this Anselmian distinction. Finally, the paper offers brief comments on the extent to which the usage of the distinction is indicative of “Scotist leanings” in early modern Reformed Christology.

M. Meister (ST): Bonhoeffer’s theology of responsibility as a resource for an ethics of technology

Based on interdisciplinary literature, we can discern four fundamental human drives which we must recognize in order to create the preconditions for flourishing. These four dimensions are survival, mastery, relationality, and spirituality. Nevertheless, merely describing these dimensions does not offer a normative framework for attaining a flourishing life, particularly in the presence of other factors that impede the realization of a good life. The potential impact of modern technology on the ability to live a good life is a topic of considerable interest and debate. With the assistance of Bonhoeffer’s theological framework, these four dimensions will be put into concrete terms in a manner that is distinctly Christin, helping in the task of providing normative guidance. In this way, the potential dangers of modern technology, particularly in the context of digitalization, can be addressed. For instance, Bonhoeffer’s concept of Wirklichkeitsgemäßheit and his Christological perspective will be employed to gain a realistic understanding of modern technology. The concept of Stellvertretung and guilt offers a promising avenue for fostering enduring and meaningful relationships and communities within society. In the course of this paper, Bonhoeffer’s theology will be examined to identify normative guidance against the threats posed by modern technology.

S. Mezmur (NT/OT): Roots of Hope amid Dislocation and Liminality: The Planting Metaphor in Pauline Letters in Light of Promises of Replantation in Former and Latter Prophets

An important reason for this research is the current reality of global social dislocation and liminality, exemplified by the situation in Ethiopia, the author’s homeland, and the observation that research highlights the crucial role of conceptual metaphors in such situations.
This study critically examines the use of the planting metaphor in Pauline letters, investigating its role in providing hope and stability for early Christians facing dislocation and liminality due to socioreligious challenges. The analysis explores its earlier use in the Hebrew Bible and Second Temple literature, specifically in the Former and Latter Prophets, where promises of replantation by YHWH, the God of Israel, are articulated to exiled Israelites. Against this significant background, the study analyzes the metaphor’s nature and function in Pauline letters using social-scientific models— Conceptual Metaphor Theory (CMT), Blending Theory (BT), and Social Identity Complexity Theory (SICT). While CMT investigates the conceptual meaning of hope for the community, SICT addresses the practical implications, showing how the metaphor serves as a critical tool for navigating the “liminality” of community dislocation and contributes to the construction of new forms of identity. The integrative analysis of plant metaphors in Jewish and Christian traditions shows their role in constructing new narratives of hope, offering meaning for contemporary social instability.

T. Malone (HT): The History of the Concept of Conscience Prior to Jonathan Edwards

My proposed dissertation topic is Jonathan Edwards’s view of the conscience and how this influenced his preaching and pastoral care. At this point, my research has focused on the history of the concept of conscience up to the time of Edwards. This paper will reflect that focus, charting the major themes as they emerged from the ancient Greeks through the Enlightenment. We will see that by the time of Edwards the discussions surrounding the nature and function of the conscience had become rich, variegated and prominent in theological and philosophical reflection.

S. Meyers (ST): A Resilient Benefactor: The Machiavellian Civil Servant in the Encounter between Man and Law

In light of the Dutch Childcare Benefits Affair, the debate about the relationship between law, justice and human nature has regained relevance. This relationship is also a central theme in the philosophy of law. This presentation offers insight into Machiavelli’s views on this relationship through an analysis of his best-known works: Il Principe and Discorsi. Machiavelli is approached here as both a philosopher of law and a civil servant. I derive a beginning of a contemporary civil service ethics from his fundamental views on law and human nature. The methodology employed is Jonathan Bennett’s ‘collegial method’. Machiavelli regards those engaged in law as figures of great significance, similar to Moses. According to him, the law serves to restrain humanity’s inherent inclination toward evil, but it is not a miraculous remedy. Law cannot fulfill its goal of making society flourish if it falls into the hands of an unjust party. In such cases, Machiavelli argues that a resilient benefactor must arise: a person who not only enforces the law, but achieves the effect of a law through integrity. This person must subordinate his self-interest to the common good. Despite Machiavelli’s realistic view of human nature, he has idealistic expectations for this exemplary figure. Although he states that such an exemplary individual is rare in history, I argue that this figure can serve as a symbol for the contemporary resilient civil servant.

M. Steinfield (NT): Characterization in the book of Revelation: Ascertaining the How of John’s Method of Characterization from a First-Person Narrator Perspective

As a narrator, John offers a unique approach to characterization in the book of Revelation. Not only does John write from a first-person perspective, but he provides physical descriptions of characters, employs metaphorical language, and utilizes a method of characterization for fifty characters. When John introduces a character, he follows a four-step pattern: (1) a preliminary observation that uses an expression of sight and occasionally references another object he notices before he sees the character; (2) a statement of initial designation in three parts: a designation of the character, their location or source, and a posture or a movement direction; (3) a further description of the physical appearance of character with several details that may include what they wear or something given to them; (4) additional methods of characterization such as actions, speech, and interactions with other characters. Of these fifty characters, twenty-three are mentioned once and then disappear, ten are mentioned and make other appearances in Revelation in the same form, and the remaining characters appear in multiple forms associated with the beast, the ungodly, and Jesus and His followers. Jesus reaches the highest levels of characterization, while His followers have the most diverse images described by John.

D. Keil (ST): Adonis Vidu’s Critique of the Relation of Practice and Ontology in George Lindbeck’s Postliberal Theology

The postliberal theology of the Lutheran theologian and ecumenist George Lindbeck (1923¬–2018) gives priority to religious practice over against technical theology and doctrinal statements when it comes to the issue of ontological truth. Lindbeck maintains that it is only in ordinary religious language and the context of practiced religion that ontological truth-claims about extra-linguistic realities are made, whereas technical theology – like grammar – is merely second-order discourse about this ordinary religious language and practice. Adonis Vidu critically engages Lindbeck’s view, arguing that practice alone cannot provide a meaningful context for ontological truth claims, because practice itself needs to be embedded into some ontological context for it to be meaningful. In my presentation I will examine Adonis Vidu’s interpretation and critique of George Lindbeck on the issue of the relation between religious practice and ontological truth claims, including the role of biblical narrative in this interrelation.

H. Molano (OT): A Longer Way to Say the Same Thing? Contrasting Liberationist and Multidimensional Exegetical Approaches

This presentation explores the contrast between the exegetical approach of Liberation Theology (LT) and a multidimensional use of methods that could be used evangelical biblical interpretation in an effort to explain biblical texts that address social injustice. Is the multidimensional approach really different, or does it say the same, but only in a more sophisticated way?

I start by defining LT, examining its limitations and strengths. While LT focuses on social justice and empowering marginalized groups, its narrow scope also overlooks important aspects of biblical texts. Then a wider approach is considered, incorporating synchronic, diachronic, and biblical perspectives. This multidimensional method allows for a more comprehensive understanding of scripture by examining historical context, literary structure, and theological implications.

By comparing and analyzing both approaches and using Isaiah 10:1-4 as an example, the presentation addresses the need to balance perspectives, considering both the message to the vulnerable and the responsibility of the community. This approach aims to avoid oversimplification while maintaining a focus on social justice issues.

Finally, I discuss the importance of social justice in biblical interpretation and the benefits of employing multiple methods. By combining various approaches, including LT and multidimensional analysis, interpreters gain a holistic understanding of biblical texts. This integrated approach allows for a richer engagement with scripture addressing both its historical context and contemporary relevance.

K. Oppong-Konadu (RM): Reverse Mission? A Critical Discourse Analysis of Missionary Engagements of Ghanaian Immigrant Christians in Belgium

Within contemporary discourses on world Christianity (WC), migration, and mission, scholars have adopted the term “reverse mission” (RM) to refer to a moment of reversal in which Christians from previous mission locations in the global South seek to re-Christianize the global North. While this scenario portrays the contributions of Southern Christians to the religious landscape of the North, it also suggests unequal power dynamics within the missionary activities of Southern Christians in the North. The current research project contributes to RM, WC, and migration discourses by investigating this dynamic among Ghanaian Christian immigrants in Belgium using a qualitative methodology, specifically a critical discourse analysis. It first discusses how the background of Christianity in Ghana influences Ghanaians in the diaspora, as well as the migratory factors that account for their presence in Western Europe. Secondly, it explores the missionary motivations of the group under study, later scrutinizing vestiges of dominance embedded in their RM engagements through the lenses of Michel Foucault and Pierre Bourdieu. Thirdly, it examines how the missionary motivations and dominant discourses among Ghanaian Christian immigrants in Belgium interact, and finally, it ascertains the implications of this interaction for their identity formation.

Faculty presentation

C. Marlowe (OT): Was Enoch (Gen 5:21-24) Translated Correctly?

Tradition interprets Enoch’s “taking by God” in Genesis 5:24 as his physical “translation” from earthly to heavenly existence. However, the Hebrew text of Genesis 5:21–24 allows for another explanation. Many argue that Hebrews provides authoritative support for the traditional view. This is true if the author of Hebrews intended to exegete Genesis 5:24 contextually. Yet he more likely was making a spiritual application (consistent with his book, use of the LXX translation, and other out-of-context uses of the OT by the NT). The author of Genesis 5 seems to have described Enoch’s “short” life in a way very different than what has typically been thought. Rather than an example of “drop dead” righteousness, he was an idolater. God took his life, making him an example that proves the rule set by his Sethite ancestors and descendants (like Noah): that righteousness promoted a long life and wickedness a short one.