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The Colonial God: YHWH

Progressive Revelation of the Character of YHWH in the Book of Exodus Volume Three in the De-colonising the Biblical Narrative Series is dedicated to those First Nations Australia peoples who were encouraged by colonists, especially the early missionaries, to believe in the Lord God.

Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH.

This volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norman Habel, and other First Nations Australia. including Ken Sumner, Denise Champion, Rose Rigney and Sean Weeta.

In recent times many First Nations theologians and others have begun to comprehend what some have designated as the 'colonial curse' as a factor that has persisted in various forms since the arrival of the first Europeans. The 'colonial curse' refers to all negative effects of the colonial invasion of Australia: everything from stealing the Land to poisoning waters and massacres of men, women and children.

This book outlines four stages in the evolution of a 'colonial consciousness' in an awareness of what the 'colonial curse' has meant for First Nations Australia.

The Colonial God: YHWH

Progressive Revelation of the Character of YHWH in the Book of Exodus Volume Three in the De-colonising the Biblical Narrative Series is dedicated to those First Nations Australia peoples who were encouraged by colonists, especially the early missionaries, to believe in the Lord God.

Early settlers were unaware that the term 'Lord' is not a title for God in the Bible. It is the name of the colonial God YHWH.

This volume reflects the de-colonising approach developed by Anne Pattel-Gray, Norman Habel, and other First Nations Australia. including Ken Sumner, Denise Champion, Rose Rigney and Sean Weeta.

In recent times many First Nations theologians and others have begun to comprehend what some have designated as the 'colonial curse' as a factor that has persisted in various forms since the arrival of the first Europeans. The 'colonial curse' refers to all negative effects of the colonial invasion of Australia: everything from stealing the Land to poisoning waters and massacres of men, women and children.

This book outlines four stages in the evolution of a 'colonial consciousness' in an awareness of what the 'colonial curse' has meant for First Nations Australia.

This volume of essays brings together 37 papers by Denis Edwards. They were published in journals and book chapters in edited and single authored volumes between 1976 and 2019. The contributions cover many aspects of theology and contemporary society, including: Australian theology, Indigenous theology, biblical themes, comparison of John of the Cross and Karl Rahner, ecclesiology, multicultural issues in the Australian context, the ordination of women, LutheranRoman Catholic Dialogue, evolution, ecological theology, feminist theology, theological language, the Trinity, chaos, Christology, contemporary theology, the created order, the Eucharist, grace, the Holy Spirit, miracles, the Patristics, receptive ecumenism, sin, salvation and science and theology. Denis work engages with many theologians from various stages of church history as well as a range of contemporary theologians.

Yves Congar and Marie-Dominique Chenu were French Dominican Friars who were both key theologians at Vatican II after a period where both were on the outside of the life of the Church for a time. Congar was exiled to a time out of France, and silenced from preaching, writing and teaching, while Chenu has a book on the famous index of banned books for his 'cole saulchoir'. Congar was a student of Chenu, but the two were colleagues, friends and collaborators in what was to be described as 'nouveau theologie'. This volume of essays is devoted to the memory of both. It has articles by some who knew them as fellow Dominicans and others who have studied their work. The volume includes two essays by Timothy Radcllife OP who knew them both as a student when he was in Paris and then as Master General of the Dominicans, and preached at Congar's funeral in Notre Dame Cathedral in Paris.

InterfaceTheology is a biannual refereed journal of theology published in print, epub and open access by ATF Press in Australia. The journal is a scholarly ecumenical and interdisciplinary publication, aiming to serve the church and its mission...

Alphonse-Joseph-Auguste Gratry (18051872) was born in Lille, northern France, of irreligious parents and lived during a time of endless revolution. As a young man, he underwent a powerful conversion in which he experienced a mystical vision of a world based on truth and justice. This determined the course of his future life. A classically educated scholar, he studied engineering at the outstanding Ėcole Polytechnique, completed a doctorate on the scientific method in Strasbourg (1840), was ordained a priest, and later obtained a doctorate in letters and a licentiate in theology. Moved by the events of 1848, he published his first book in the form of a social catechism on the necessity for a systematic response to the needs of society. In a parallel initiative to that of Blessed John Henry Cardinal Newman in England, he relaunched the Congregation of the Oratory in Paris (1852) with Pierre Pėtėtot to raise intellectual standards among the clergy after the Revolution. A charismatic individual, well known as a distinguished logician, theologian, social thinker, and outstanding educator, preacher, and spiritual director, his major philosophical works appeared in the 1850s. The French Academy recognized his genius with election to the chair held by Voltaire a century earlier. Gratry fell into disfavor for his adhesion to the International Peace League on the eve of Frances war with Germany, and for his stand in regard to papal infallibility before Vatican I (a position largely vindicated in Vatican II), but he accepted the much narrower declaration once it was made. His most famous work, Les Sources, widely published until World War II, offers a plan of studies and a plan of life which reflect Gratrys philosophy of the person. The Christian Democratic Parties, the French lay movement Le Sillon, the Young Christian Workers (YCW), and the writings of Peter Maurin, mentor to todays Catholic Worker movement, witness to his foundational and comprehensive influence. For the first time in English, we have Julián Maríass (19142005) clear and accessible study (5th ed.) on the core of Alphonse Gratrys philosophy. Although he lived more than a century ago (18051872), Gratry addresses issues of concern today: the ontology of the human person with its body/soul unity; the intrinsic relationship of individuals to society and nature; and the problem of God. Recognized as a master in his lifetime with the rapid reprinting of his Logic, The Knowledge of God, and The Knowledge of the Soul, Gratry was relegated to near oblivion less than seventy years later with the rejection of metaphysics and the rise of Positivism. Marías reclaims Gratrys place in the history of philosophy and thoroughly explains Gratrys original logic written from the point of view of the juncture of philosophy and the human spirit. He shows how Gratrys theory of induction, in Platos original and foundational sense (Rep. VI), forms the heart of his metaphysics of knowledgethe science of transcendence by which the mind intellectually apprehends all reality: corporeal, psychic, and divine. Gratry thus establishes a complete ontology of the human personrational, free, and endowed with a three-fold sense: external, intimate (sens intime), and divinedependent on unlimited being or God. Gratrys original logic and metaphysics stands on its own philosophical basis, but in Chapter 6, Five Interior Adventures, Marías includes a parallel, existential foundation drawn from Gratrys private journal. This reveals how the young atheist underwent a series of near mystical experiences which gave him an inescapable awareness of God and confronted him with the moral choice for or against this reality. In this extraordinarily lucid study, we now have access to the complete thought of Gratry, giving scholar and student, as Marías observes, a seemingly providential body of work needed in our time.

Alphonse-Joseph-Auguste Gratry (18051872) was born in Lille, northern France, of irreligious parents and lived during a time of endless revolution. As a young man, he underwent a powerful conversion in which he experienced a mystical vision of a world based on truth and justice. This determined the course of his future life. A classically educated scholar, he studied engineering at the outstanding Ėcole Polytechnique, completed a doctorate on the scientific method in Strasbourg (1840), was ordained a priest, and later obtained a doctorate in letters and a licentiate in theology. Moved by the events of 1848, he published his first book in the form of a social catechism on the necessity for a systematic response to the needs of society. In a parallel initiative to that of Blessed John Henry Cardinal Newman in England, he relaunched the Congregation of the Oratory in Paris (1852) with Pierre Pėtėtot to raise intellectual standards among the clergy after the Revolution. A charismatic individual, well known as a distinguished logician, theologian, social thinker, and outstanding educator, preacher, and spiritual director, his major philosophical works appeared in the 1850s. The French Academy recognized his genius with election to the chair held by Voltaire a century earlier. Gratry fell into disfavor for his adhesion to the International Peace League on the eve of Frances war with Germany, and for his stand in regard to papal infallibility before Vatican I (a position largely vindicated in Vatican II), but he accepted the much narrower declaration once it was made. His most famous work, Les Sources, widely published until World War II, offers a plan of studies and a plan of life which reflect Gratrys philosophy of the person. The Christian Democratic Parties, the French lay movement Le Sillon, the Young Christian Workers (YCW), and the writings of Peter Maurin, mentor to todays Catholic Worker movement, witness to his foundational and comprehensive influence. For the first time in English, we have Julián Maríass (19142005) clear and accessible study (5th ed.) on the core of Alphonse Gratrys philosophy. Although he lived more than a century ago (18051872), Gratry addresses issues of concern today: the ontology of the human person with its body/soul unity; the intrinsic relationship of individuals to society and nature; and the problem of God. Recognized as a master in his lifetime with the rapid reprinting of his Logic, The Knowledge of God, and The Knowledge of the Soul, Gratry was relegated to near oblivion less than seventy years later with the rejection of metaphysics and the rise of Positivism. Marías reclaims Gratrys place in the history of philosophy and thoroughly explains Gratrys original logic written from the point of view of the juncture of philosophy and the human spirit. He shows how Gratrys theory of induction, in Platos original and foundational sense (Rep. VI), forms the heart of his metaphysics of knowledgethe science of transcendence by which the mind intellectually apprehends all reality: corporeal, psychic, and divine. Gratry thus establishes a complete ontology of the human personrational, free, and endowed with a three-fold sense: external, intimate (sens intime), and divinedependent on unlimited being or God. Gratrys original logic and metaphysics stands on its own philosophical basis, but in Chapter 6, Five Interior Adventures, Marías includes a parallel, existential foundation drawn from Gratrys private journal. This reveals how the young atheist underwent a series of near mystical experiences which gave him an inescapable awareness of God and confronted him with the moral choice for or against this reality. In this extraordinarily lucid study, we now have access to the complete thought of Gratry, giving scholar and student, as Marías observes, a seemingly providential body of work needed in our time.