John Colwell presents a robust sacramental theology for Protestant churches. He maintains that a doctrine of the Trinity leads us to conceive of God's gracious engagement with his creation as one that is mediated through that creation. And this lies at the foundation for an understanding of the sacraments. Colwell further argues that the Church and Scripture confer context, definition, and validity on all other sacramental events. The final section reconsiders the seven Sacraments of the Catholic tradition in the light of the understanding of sacramentality developed earlier in the book: baptism, confirmation, the Lord's Supper, cleansing, healing, ministry, and marriage. Colwell discusses the Sacraments from an evangelical perspective but with a committed ecumenical intent.
In this powerful book on the experience of desolation John Colwell focuses on Psalm 22, read in the light of his own struggle with bi-polar disorder and the Christian belief that God the Son suffered in his humanity, to offer existential-theological reflections on the experience of God-forsakenness. 'My concern in writing this book and reading this psalm is to reflect on the felt experience of God-forsakenness, my own and that of Christ in the light of this psalm; to explore the theological and spiritual significance of this felt experience for myself, for Christ, for Christians generally. If this exploration proves to be helpful to me or to others then obviously I am glad, but I am not writing this book to be helpful but rather to be truthful (and perhaps hopeful). This is a personal journey of reflection with a psalm which I invite you, the reader, to share if you will.
John Colwell's scholarship provides him with the basis for some sharp observations about the more sweeping criticisms of Barth, and shows that this supposedly 'extreme' theologian produces a far more nuanced and subtle account of such topics as the relations of incarnation and atonement, creation and redemption, grace and freedom, than do those who have read and moved rapidly on to provide their own one-sided 'improvements'. Moltmann and Pannenberg, in particular, come in for interesting and pointed questioning. Here is not, however, an uncritical celebration of Barth... The publication of this work is to be much welcomed as a valuable contribution to Barth scholarship. -- Colin E. Gunton From the Foreword
On April 30, 1871, an unlikely group of Anglo-Americans, Mexican Americans, and Tohono OÕodham Indians massacred more than a hundred Apache men, women, and children who had surrendered to the U.S. Army at Camp Grant, near Tucson, Arizona. Thirty or more Apache children were stolen and either kept in Tucson homes or sold into slavery in Mexico. Planned and perpetrated by some of the most prominent men in ArizonaÕs territorial era, this organized slaughter has become a kind of Òphantom historyÓ lurking beneath the SouthwestÕs official history, strangely present and absent at the same time. Seeking to uncover the mislaid past, this powerful book begins by listening to those voices in the historical record that have long been silenced and disregarded. Massacre at Camp Grant fashions a multivocal narrative, interweaving the documentary record, Apache narratives, historical texts, and ethnographic research to provide new insights into the atrocity. Thus drawing from a range of sources, it demonstrates the ways in which painful histories continue to live on in the collective memories of the communities in which they occurred. Chip Colwell-Chanthaphonh begins with the premise that every account of the past is suffused with cultural, historical, and political characteristics. By paying attention to all of these aspects of a contested event, he provides a nuanced interpretation of the cultural forces behind the massacre, illuminates how history becomes an instrument of politics, and contemplates why we must study events we might prefer to forget.
Introduction -- Resistance: war gods -- Only after night fall -- Keepers of the sky -- Magic relief -- Tribal resolution -- All things will eat themselves up -- This far away -- Regret: a scalp from Sand Creek -- I have come to kill Indians -- The Bones Bill -- We are going back home -- Indian trophies -- Ac.35b -- A wound of the soul -- Reluctance: killer whale flotilla robe -- Masterless things -- Chief Shakes -- Johnson v. Chilkat Indian Village -- Cranes' last stand -- The weight was heavy -- Our culture is not dying -- Respect: Calusa skulls -- The hardest cases -- Long since completely disappeared -- Unidentifiable -- Their place of understanding -- Timeless limbo -- Before we just gave up -- Conclusion
In recent years, archaeologists and Native American communities have struggled to find common ground even though more than a century ago a man of Seneca descent raised on New York’s Cattaraugus Reservation, Arthur C. Parker, joined the ranks of professional archaeology. Until now, Parker’s life and legacy as the first Native American archaeologist have been neither closely studied nor widely recognized. At a time when heated debates about the control of Native American heritage have come to dominate archaeology, Parker’s experiences form a singular lens to view the field’s tangled history and current predicaments with Indigenous peoples. In Inheriting the Past, Chip Colwell-Chanthaphonh examines Parker’s winding career path and asks why it has taken generations for Native peoples to follow in his footsteps. Closely tracing Parker’s life through extensive archival research, Colwell-Chanthaphonh explores how Parker crafted a professional identity and negotiated dilemmas arising from questions of privilege, ownership, authorship, and public participation. How Parker, as well as the discipline more broadly, chose to address the conflict between Native American rights and the pursuit of scientific discovery ultimately helped form archaeology’s moral community. Parker’s rise in archaeology just as the field was taking shape demonstrates that Native Americans could have found a place in the scholarly pursuit of the past years ago and altered its trajectory. Instead, it has taken more than a century to articulate the promise of an Indigenous archaeology—an archaeological practice carried out by, for, and with Native peoples. As the current generation of researchers explores new possibilities of inclusiveness, Parker’s struggles and successes serve as a singular reference point to reflect on archaeology’s history and its future.
This book is about the tangled relationship between Native peoples and archaeologists in the American Southwest. Even as this relationship has become increasingly significant for both "real world" archaeological practice and studies in the history of anthropology, no other single book has synthetically examined how Native Americans have shaped archaeological practice in the Southwest and how archaeological practice has shaped Native American communities. From oral traditions to repatriations to disputes over sacred sites, the next generation of archaeologists (as much as the current generation) needs to grapple with the complex social and political history of the Southwest's Indigenous communities, the values and interests those communities have in their own cultural legacies, and how archaeological science has impacted and continues to impact Indian country.
The aim of this book is to consider and set out a theological basis for Christian ethics in today's world.Starting with an examination of our world, Colwell considers the impact of Modernism and Post-Modernism on ethics, before going on to explore the Scriptural basis for an authentic Christian ethic. He then asks how this ethic manifests itself in the Church, and considers, finally, how Christian ethics might be coherent and persuasive in contemporary society.Throughout, Colwell uses contemporary dilemmas as illustrations, and interacts with the thought of Thomas Aquinas, Karl Barth, Stanley Hauerwas and Jonathan Edwards to further illuminate the discussion.
Traditionally systematic theology is structured around the Creed’s articles. While this approach has its benefits it is not without flaws. One weakness is that the roots of theology in Christian worship can be lost sight of and discussions become abstract. But there is another way to structure systematic theology, an approach explicitly rooted in the rhythm of the pattern of liturgy. John Colwell provides a short, inspiring introduction to a systematic theology that is built around the worshipful rhythms of the Christian Year. Chapters include the one who comes (Advent); the One who takes our humanity (Christmas); the one who is revealed (Epiphany); the one who journeys to the cross (Lent); the one who lives and reigns (Easter); the one who indwells and transforms (Pentecost); and the one who invites us into communion ('All Saints Day'). In this ancient-future way Christian worship, theology and discipleship are woven into a seamless garment.
ArizonaÕs San Pedro Valley is a natural corridor through which generations of native peoples have traveled for more than 12,000 years, and today many tribes consider it to be part of their ancestral homeland. This book explores the multiple cultural meanings, historical interpretations, and cosmological values of this extraordinary region by combining archaeological and historical sources with the ethnographic perspectives of four contemporary tribes: Tohono OÕodham, Hopi, Zuni, and San Carlos Apache. Previous research in the San Pedro Valley has focused on scientific archaeology and documentary history, with a conspicuous absence of indigenous voices, yet Native Americans maintain oral traditions that provide an anthropological context for interpreting the history and archaeology of the valley. The San Pedro Ethnohistory Project was designed to redress this situation by visiting archaeological sites, studying museum collections, and interviewing tribal members to collect traditional histories. The information it gathered is arrayed in this book along with archaeological and documentary data to interpret the histories of Native American occupation of the San Pedro Valley. This work provides an example of the kind of interdisciplinary and politically conscious work made possible when Native Americans and archaeologists collaborate to study the past. As a methodological case study, it clearly articulates how scholars can work with Native American stakeholders to move beyond confrontations over who ÒownsÓ the past, yielding a more nuanced, multilayered, and relevant archaeology.
Between 1893 and 1903, Jesse H. Bratley worked in Indian schools across five reservations in the American West. As a teacher Bratley was charged with forcibly assimilating Native Americans through education. Although tasked with eradicating their culture, Bratley became entranced by it—collecting artifacts and taking glass plate photographs to document the Native America he encountered. Today, the Denver Museum of Nature & Science’s Jesse H. Bratley Collection consists of nearly 500 photographs and 1,000 pottery and basketry pieces, beadwork, weapons, toys, musical instruments, and other objects traced to the S’Klallam, Lakota Sioux, Cheyenne, Arapaho, Havasupai, Hopi, and Seminole peoples. This visual and material archive serves as a lens through which to view a key moment in US history—when Native Americans were sequestered onto reservation lands, forced into unfamiliar labor economies, and attacked for their religious practices. Education, the government hoped, would be the final tool to permanently transform Indigenous bodies through moral instruction in Western dress, foodways, and living habits. Yet Lindsay Montgomery and Chip Colwell posit that Bratley’s collection constitutes “objects of survivance”—things and images that testify not to destruction and loss but to resistance and survival. Interwoven with documents and interviews, Objects of Survivance illuminates how the US government sought to control Native Americans and how Indigenous peoples endured in the face of such oppression. Rejecting the narrative that such objects preserve dying Native cultures, Objects of Survivance reframes the Bratley Collection, showing how tribal members have reconnected to these items, embracing them as part of their past and reclaiming them as part of their contemporary identities. This unique visual and material record of the early American Indian school experience and story of tribal perseverance will be of value to anyone interested in US history, Native American studies, and social justice. Co-published with the Denver Museum of Nature & Science
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