No CrossRef data available.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
Published online by Cambridge University Press: 01 October 2008
The first words of the inaugural issue of the Harvard Theological Review in January 1908 were those of Francis Greenwood Peabody, Plummer Professor of Christian Morals and sometime Dean of the Faculty of Divinity, from 1901–1906. An ordained Unitarian minister, Peabo, as he was affectionately called by the undergraduates, was known most prominently around College haunts for having convinced the Corporation (the President and Fellows of Harvard College) to make Chapel attendance optional while he was Preacher to the University. More importantly, however, he was the main proponent of Social Ethics in both the College and the Divinity School and Harvard's own expositor of the Social Gospel some years before Walter Rauschenbusch made that term popular. Peabody was also a key professor of German thought and theology in the Divinity School.
1 For the details recounted in the following paragraphs, and a generally thoughtful treatment of Peabody, see Jurgen Herbst, “Francis Greenwood Peabody: Harvard's Theologian of the Social Gospel,” HTR 54 (1961) 45–69.
2 Francis Greenwood Peabody, “The Call to Theology,” HTR 1 (1908) 1–9, at 1.
3 Ibid., 2.
4 Ibid.
5 Ibid., 4.
6 Ibid.
7 Arthur C. McGiffert, “Modern Ideas of God,” HTR 1 (1908) 10–27.
8 William Adams Brown, “Is Our Protestantism Still Protestant?” HTR 1 (1908) 28–47, at 42.
9 Charles W. Eliot, “The Religion of the Future,” HTR 2 (1909) 389–407.
10 Ernst Troeltsch, “Empiricism and Platonism in the Philosophy of Religion: to the Memory of William James,” HTR 5 (1912) 401–22.
11 George Tyrrell, “Medievalism and Modernism,” HTR 1 (1908) 304–24.
12 Benjamin B. Warfield, “Christless Christianity,” HTR 5 (1912) 423–73.
13 Ibid., 472–73.
14 Douglas Clyde MacIntosh, “What is the Christian Religion?” HTR 7 (1914) 16–46.
15 Benjamin B. Warfield, “The Essence of Christianity and the Cross of Christ,” HTR 7 (1914) 538–94.
16 See Rufus Jones, “Quietism,” HTR 10 (1917) 1–51.
17 The shift in focus to historical theology coincided with Professor George La Piana joining the Faculty in 1916, having come to the U.S. from Italy as something of a refugee from the Roman Catholic Modernist controversy in which he was a significant figure. It is somewhat ironic that the inclusion of a modernist on the Faculty would enhance a shift away from contemporary theology, though this is not inconsistent with Modernism's historicism.
18 See Perry Miller,“Solomon Stoddard, 1643–1729,” HTR 34 (1941) 277–320; ibid., “Jonathan Edwards on the Sense of the Heart,” HTR 41 (1948) 123–45; and ibid., “Theodore Parker: Apostasy Within Liberalism,” 54 (1961) 275–95.
19 Walter Pahnke, “The Psychedelic Mystical Experience in the Human Encounter with Death,” HTR 62 (1969) 1–21.
20 See William Jones, “Theodicy and Methodology in Black Theology: A Critique of Washington, Cone, and Cleage” HTR 64 (1971) 541–57.
21 Gustav Krüger, “The ‘Theology of Crisis’: Remarks on a Recent Movement in German Theology,” HTR 19 (1926) 288–58.
22 See George Lindbeck, “Nominalism and the Problem of Meaning as Illustrated by Pierre D'Ailly on Predestination and Justification,” HTR 52 (1959) 43–60.
23 See Richard R. Niebuhr, “Schleiermacher: Theology as Human Reflection,” HTR 55 (1962), 21_49; idem, “The Widened Heart,” HTR 62 (1969) 127–54; and idem, “The Tragic Play of Symbols,” HTR 75 (1982) 25–53.
24 See Gordon D. Kaufman, “On the Meaning of ‘God’: Transcendence Without Mythology” HTR 59 (1966) 105–32; idem, “On the Meaning of ‘Act of God,’ HTR 61 (April 1968) 175–201; and idem, “A Problem for Theology: The Concept of Nature,” HTR 65 (1972) 337–66.
25 See George Rupp, “The Idealism of Jonathan Edwards,” HTR 62 (1969) 209–26; idem, “Religious Pluralism in the Context of an Emerging World Culture,” HTR 66 (1973) 207–18; Margaret Miles, “Theology, Anthropology, and the Human Body in Calvin's Institutes of the Christian Religion,' ” HTR 74 (1981) 303–23; eadem, “The Rope Breaks When it is Tightest”: Luther on the Body, Consciousness, and the Word,” HTR 77 (1984) 239–58; eadem, “Santa Maria Maggiore's Fifth-Century Mosaics: Triumphal Christianity and the Jews,” HTR 86 (1993) 155–75; Francis Schüssler Fiorenza, “Schleiermacher and the Construction of a Contemporary Roman Catholic Foundational Theology,” HTR 89 (1996) 175–94; eadem, “Religion: A Contested Site in Theology and the Study of Religion,” HTR 93 (2000) 7–34; and eadem, “A Roman Catholic Perspective on the Offense of Revelation: A Response to William Abraham,” HTR 95 (2002), 265–71.
26 See Sarah Coakley, “Disputed Questions in Patristic Trinitarianism,” HTR 100 (2007) 125–38.
27 See Nicolas P. Constas, “The Last Temptation of Satan: Divine Deception in Greek Patristic Interpretations of the Passion Narrative,” HTR 97 (2004) 139–63; Amy Hollywood, “ ‘Beautiful as a Wasp': Angela of Foligno and Georges Bataille,” HTR 92 (1999) 219–36; eadem, “Acute Melancholia,” HTR 99 (2006) 381–406; David C. Lamberth, “Intimations of the Finite: Thinking Pragmatically at the End of Modernity,” HTR 90 (1997) 205–23; idem, “Putting ‘Experience’ to the Test in Theological Reflection,” HTR 93 (2000) 67–77; idem, “Discernment and Practice: Questions for a Logic of Revelation: Response to William Abraham,” HTR 95 (2002) 273–76; Kevin Madigan, “Ancient and High-Midaeval Interpretations of Jesus in Gethsemane: Some Reflections on Tradition and Continuity in Christian Thought,” HTR 88 (1995) 157–73; and idem, “Christus Nesciens? Was Christ Ignorant of the Day of Judgment? Aryan and Orthodox Interpretation of Mark 13:32 in the Latin West,” HTR 96 (2003) 255–78.
28 George H. Williams mentions liberation theology in connection to Vatican II in two articles. See Williams, “The Ecumenical Intentions of Pope John Paul II: The Third of the Four Quadrennial Lectures Under the Bequest of George Paul Dudley, 1750,” HTR 75 (1982) 141–76; and idem, “The World Council of Churches and Its Vancouver Theme: ‘Jesus Christ the Life of the World’ in Historical Perspective,” HTR 76 (1983) 1–51.
29 See John E. Smith, “The Permanent Truth in the Idea of Natural Revelation: The Dudleian Lecture for 1960,” HTR 54 (1961) 1–19; Jürgen Moltmann, “Resurrection as Hope,” HTR 61 (1968) 129–47; and Wolfhart Pannenberg, “Constructive and Critical Functions of Christian Eschatology,” HTR 77 (1984) 119–39.
30 Paul Ricœur, “Toward a Hermeneutic of the Idea of Revelation,” HTR 70 (1977) 1–37.
31 Michael Welker, “Who is Jesus Christ for Us Today?” HTR 95 (2002) 129–46.