Tim's ProfDoc

We had a day of seminars in Cambridge today. There were papers on designing RS curiculums in Tanzania and the spirituality of older people. In the afternoon we had an introduction to research ethics.
I am left with a few questions for my own work:
Do I need to simplify my literature review so that the Gibbs and Bolger stuff is incorporated in the thematic text - must ask Zoe...
What is a paper two surposed to be? Is it a mini research project or can it be idea based?
Should I focus my research on social networks? Am tempted to write paper on network analysis and how I might investigate cognition in fresh expressions using this as a conceptual framework.
These are questions I need to take to Zoe when we meet next week...

by Robert M Grant with David Tracy
Second Edition: 1984, London, SCM

Grant observes: 'the proper place for the Bible is in the church' (p.6)

History:
Irenaeus: 'The teaching of the apostles is the true understanding of the Bible, and if anyone wishes to learn this true understanding he should read the scriptures with the presbyters of the church, with whom is the apostolic doctrine... All other interpretations have fallen from the truth.' (pp. 50-51)
Irenaeus argued that the Church had the unique right to interpret scriptures because it 'owned' scripture. (p. 74)
Tertullian (p.75) developed this argument in legal terms.
Vincent (434): 'What is Catholic: Quod ubique, quod semper, quod ab omnibus creditum est' (p.80) 'there is only one gospel, there is only one truth, and it has been handed down in the tradition of the church' (p.80)
Reformers: 'The church was not to be the arbiter of the meaning of scripture, for scripture, the word of God, was the church's judge.' (p.92)
Luther: 'scripture alone' requires more 'litoral' or rational approaches to exegesis. (p.98)
Rationalsim: Human reason rises in status against the authority of the church.
Nineteenth Century: 'Purely historical' reading rise in popularity.
Schliermacher "The holy books have become the Bible in virtue of their own power" (p.111)
Baur: 'Strongly under the influence of Hegel's theory of history, he and his followers believed in the dialectical development of dogma. Ideas came to their complete expression only gradually, through the setting forth of thesis, the opposition of antithesis, and the formulation of synthesis.' (p.112)
'Thomas Arnold refers to the Bible as consisting of human writings and requiring a rational exegesis.' (p.114)
'F. D. Maurice approved, at least tentatively, of biblical criticism - but only by those who were familiar with the ways of the Spirit.' (p.114)
Modern Protestant Interpretation: Schweitzer, Bultmann, Barth...
Grant and Tracy argue for a 'catholic' interpretation of the Bible - 'scripture is nothing but the written expression of tradition' (p.143)

Christopher Hill - The World Turned Upside Down
Paul Gooder - Searching for Meaning: A Practical Guide to New Testament Interpretation (Londob: SPCK, 2007)
Christopher Rowland, The Cambridge Companion to Liberation Theology 1999

James DG Dunn
1998, London, t&t clark.

Holy Spirit
'It is quite characteristic of Paul's conception of the Spirit to link it with experiences of revelation and knowledge.' (p.431-2)

Mind of Christ
Mind of the Lord = God / Mind of Christ = Jesus (p.250)
nous = mind vs. kardia = heart (p.73)
nous = 'highest part of a person. This reflects the typically Greek evaluation of reason or rationality as that which relates to the divine, as of a piece with the divine, as the divine in humanity.' (p.74)
nous important to Paul - Rom. 7.23,25 Rom 12.2 Eph 4.23, etc....
soma = 'embodied "I"' / nous = 'the rational person, the percieving, thinking, determining "I"' (p.74)
cf Jewett - Anthropological Terms - 'a complex of thoughts and assumptions which can make up the consciousness of a person.' (378)
N.B. Dunn views the reading of the 'mind of Christ' as an individual process cf. Paul "We have the mind of Christ".

Body of Christ
Community without cult (pp.543-8) - 'Paul can hardly have been unaware of the strangeness of his vision of his churches at this point. On the contrary, his use of language shows that he was deliberately breaking with the typical understanding of a religious community dependent on cult centre, office of priest, and act of ritual sacrifice. Whether a community without cult was practical and sustainable, given not least the eschatological community was itself caught in the overlap of the ages and the resulting eschatological tension, is another question.' (p.548)
'dominant theological image in Pauline ecclesiology' (p.548)
'key distinguishing factor is a sense of mutual interdependence in Christ, expressed in mutual responsibility one for another...' (p.552)
A Harnack, The Constitution and Law of the Church in the First Two Centuries (London: 1910) - churches were 'spiritual democracies'
E Schweizer - Church Order - the Church becomes the Church by the repeated action of the Spirit...