Suffering the Promise of God: Engaging Oswald Bayer

This article examines Oswald Bayer's wide‐ranging constructive appropriation and application of Luther's theology of the Word. Bayer grounds theology in the divine word of promise, understanding theology and the Christian life as a vita receptiva in which human action is, from first to last, responsive. He pits Luther against modern theological evasions of the Word in his insistence on the distinctively Christian pathos of existence, and his ethic of categorical gift reflects this. I conclude with a commendation of Bayer's theology of the Word, a question about the relation between God's revelation and hiddenness and a concern that he may at times compromise the definitive self‐revelation of God in Christ.     

Experience and the Absolute other

In Experience and the Absolute (2004) and other works, Jean‐Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being‐in‐the‐world in favor of a more basic form of existence he calls “being‐before‐God.” In this essay I argue that if there is indeed such a thing as being‐before‐God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being‐in‐the‐world similar to, or perhaps even identical with, the disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work.     

Towards a humanistic approach to the Quran: new direction in contemporary Islamic thought

Historically, Muslim orthodoxy has regarded the Quran as God’s Word dictated to Muhammad through the mediation of the Angel Gabriel, and has thus maintained the corresponding argument that the Prophet played no role in shaping the content of the Quranic revelations. This paper discusses a project of what I shall refer to as ‘reforming theology’ within contemporary Islamic scholarship which stands in contrast to the dominant orthodox view of revelation and the nature of the Quran. In particular, the paper examines how several contemporary Muslim scholars, namely Fazlur Rahman (from Pakistan), Abdolkarim Soroush and Muhammad Mujtahed Shabestari (from Iran) and Nasr Hamid Abu Zayd (from Egypt), challenge the widely accepted idea about the Quran being the literal Word of God. The paper argues that the project of these scholars represents a radically new direction in Islamic theology because of its strong emphasis on the human side of the Quran. It also shows that the implications of these scholars’ re-examination of traditional theories of revelation are not only limited to theological matters, or specifically the communicative relationship between God and His Prophet, but also have a number of consequences for the practice of exegesis.     

Theology After Derrida

It has recently been argued that Derrida's work is thoroughly atheistic, which seems to put any dialogue between Derrida and theology out of play. However, such arguments forget that to forbid the impossible outright is as much to be a slave to metaphysics as to presume that one could attain to it in language. Here I revisit the relationship between deconstruction and negative theology, and reconsider utilising Derrida to think God as the impossible. Arguing that thinking God in the absolute future still cannot sustain theology, I suggest how Derrida's work might nevertheless open onto the possibility of revelation.     

The Problem of Criteria and the Necessity of Natural Theology

Most streams of Christianity have emphasized the unknowability of God, but they have also asserted that Christ is the criterion through whom we may have limited access to the depths of God, and through whose life and death we can formulate the doctrine of God as Triune. This standpoint, however, leads to certain complications regarding ‘translating’ the Christian message to adherents of other religious traditions, and in particular the question, ‘Why do you accept Christ as the criterion?’, is one that Christian thinkers have attempted to answer in different ways. There are two influential responses to this query in recent Christian thought: an ‘evidentialist’ approach which gradually moves from a theistic metaphysics to a Christ‐centred soteriology, and an ‘unapologetic’ standpoint which takes God's self‐disclosure in Christ as the perspectival lens through which to view the world. The opposition between these two groups is primarily over the status of ‘natural theology’, that is, whether we may speak of a ‘natural’ reason, which human beings possess even outside the circle of the Christian revelation, and through which they may arrive at some minimalist understanding of the divine reality. I outline the status of ‘natural theology’ in these strands of contemporary Christian thought, from Barthian ‘Christomonism’ to post‐liberal theology to Reformed epistemology, and suggest certain problems within these standpoints which indicate the need for an appropriately qualified ‘natural theology’. Most of the criticisms leveled against ‘natural theology’, whether from secular philosophers or from Christian theologians themselves, can be put in two groups: first, the arguments for God's existence are logically flawed, and, second, even if they succeed they do not point to the Triune God that Christians worship. In contrast to such an old‐fashioned ‘natural theology’ which allegedly starts from premises self‐evidently true for all rational agents and leads through an inexorable logic to God, the qualified version is an attempt to spell out the doctrinal beliefs of Christianity such as the existence of a personal God who interacts with human beings in different ways, and outline the reasons offered in defence of such statements. In other words, without denying that Christian doctrines operate at one level as the grammatical rules which structure the Christian discourse, such a natural theology insists on the importance of the question of whether these utterances are true, in the sense that they refer to an objective reality which is independent of the Christian life‐world. Such a ‘natural theology’, as the discussion will emphasize, is not an optional extra but follows in fact from the internal logic of the Christian position on the universality of God's salvific reach.     

Herman Bavinck’s ‘Yes’ and Karl Barth’s ‘No’: Constructing a Dialectic‐in‐Organic Approach to the Theology of General Revelation

By grounding theology in God’s revelation, Herman Bavinck (1854‐1921) and Karl Barth (1886‐1968) take differing attitudes to general revelation, which is widely accepted in the circle of Reformed theology. Bavinck firmly says ‘Yes’ to the existence of the knowledge of God in creation. In contrast with him, Barth holds fast to the Christocentric view of God’s revelation, and thus says ‘No’ to general revelation in the universe. This divergence is primarily due to their different theological thinking and concerns. Bavinck deploys organic thinking in revelation and focuses on God’s creation, which seems to blur the distinction between general and special revelation. By contrast, Barth makes use of dialectical thinking and preoccupies himself with divine‐human reconciliation, which subordinates creation to God’s redemption. To this extent, both bring about disparities within God’s revelation. This essay proposes a dialectic‐in‐organic approach to general revelation, which affirms the disclosure of the knowledge of the Triune God in creation, recognises the independent value of creation, and maintains the diversity‐with‐parity within the revelation of the Triune God.     

Loke on the Infinite God Objection

In a recent article, Andrew Ter Ern Loke raises several objections to Jacobus Erasmus and Anné Hendrik Verhoef’s exposition and response to the so-called ‘Infinite God Objection’ to the kalām cosmological argument. According to this objection, the argument against the possibility of an actual infinite brings into question the view that God’s knowledge is infinite. Erasmus and Verhoef’s solution to this objection, which Loke criticises, depends on an unusual account of omniscience. In this article, I respond to Loke and show that his objections are unsuccessful.     

Divine Immutability,Divine Action and the God–World Relation

In his thought‐provoking critique of classical Christian theism, Isaak Dorner argues that a traditional understanding of God's immutability precludes any diversity in God's action and presence in the world. Dorner reasons that the view of God developed in scholastic thought entails a ‘uniform’ divine causality in which God cannot act in new and distinct ways according to the various circumstances of his creatures. This sort of critique elicits the question of whether God's immutability, if taken to include his pure actuality, flattens out his action such that he is no longer truly engaged in the lives of his creatures. In this article, I propose that a development of the virtual distinction found in scholastic theology proper will enable us to integrate (1) the pure actuality of God and (2) what we may call the formal and temporal diversity of God's action pro nobis that confirms his authentic involvement in the world. Unfolding the explanatory power of the virtual distinction will require considering its relationship to the concept of God's pure actuality and analyzing different aspects of divine action in which the diversity of that action might be located.     

Cross,Contestation and Consummation: An Engagement with Ted Peters’ God – The World's Future

The third edition of Peters’ systematic theology provides an opportunity to assess his contextual theology, descended from Tillich's ‘method of correlation’, from the perspective of my own textual theology, descended from Karl Barth's revelation theology, on the common ground of a shared Trinitarianism and positive retrieval of the twentieth‐century's rediscovery of the New Testament eschatology. The article affirms Peters’ sharply focused cognitive claim to truth about God as the world's future, but asks a series of questions about how this claim is actually sustained in Peters’ capacious work. It concludes with the ‘apocalyptic’ judgement that Peters’ ‘progressive’ method is not fully adequate to the challenge of our present spiritual situation.     

The phenomenology of virtue

What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is pleasant to the virtuous person. I try to do this, using the work of the contemporary social psychologist Mihalyi Csikszentmihalyi and his work on the ‘flow experience’. Crucial here is the point that I consider accounts of virtue which take it to have the structure of a practical expertise or skill. It is when we are most engaged in skilful complex activity that the activity is experienced as ‘unimpeded’, in Aristotle’s terms, or as ‘flow’. This experience does not, as might at first appear, preclude thoughtful involvement and reflection. Although we can say what in general the phenomenology of virtue is like, each of us only has some more or less dim idea of it from the extent to which we are virtuous—that is, for most of us, not very much.     

Two sorts of natural theology

Usually, natural theology is understood as the project of providing arguments for the existence of God. This project is endorsed by Moreland and Craig. McGrath, on the other hand, says that this project fails. In the first part of this article, I show how McGrath’s dismissal of arguments for the existence of God follows from his view of natural theology. In the second part, I argue that McGrath’s natural theology contains an accurate critique of Moreland and Craig’s way of doing natural theology, a critique that exposes two major problems in their treatment of the moral argument for the existence of God. In the third part, I propose a way of providing arguments for the existence of God that avoids the problems pointed out by McGrath, namely a way of arguing that seeks to show how theology may improve a certain non-theistic understanding of a natural phenomenon.     

Literature and the Expressions of Being in Merleau-Ponty’s Unpublished Course Notes

In this article I examine Merleau-Ponty’s understanding of the relation between literature, being and perception. I focus especially on two of Merleau-Ponty’s courses at Collège de France: the first course, Le monde sensible et le monde de l’expression, and the unpublished course Sur le problème de la parole. In the former Merleau-Ponty presents a new understanding of perception, according to which being is expressed in perception through the style of movement of the perceived phenomenon. In the latter he advances a notion of literary writing as an expression of the being that is itself expressed to us in perception. Through a reading of Proust’s work, he discusses how the literary writer makes his experience expressive by means of a stylization of what is experienced. Hence, literature expresses perception through an enhancement of the expressiveness that it already contains. This capacity of literature will be the main focus of my investigation.     

The Rothko Chapel Paintings and the ‘urgency of the transcendent experience’

Since the Romantic period, painters have no longer made use of traditional Christian iconography to express religious transcendence. Taking their cue from Schleiermacher’s Reden Über die Religion, painters have sought for new, personal ways to express religious transcendence. One example is Caspar David Friedrich’s Monk by the Sea. Rosenblum argues, in his Modern Painting and the Northern Romantic Tradition, that there is a parallel between Friedrich and the abstract expressionist Rothko with respect to the expression to religious transcendence. In this article I investigate how the experience of transcendence that Rothko’s paintings want to evoke is to be described. Is it an experience of the sublime in the Romantic tradition? Is it the evocation of the ultimate in accordance with Tillich’s broad concept of religion? Does it display affinity between Rothko and the first generation of abstract painters such as Kandinsky and Malevich? Or is it a transcendent experience that cannot be situated so easily within the options supplied? After determining Rothko’s understanding of transcendence, some issues will be brought up that could be fruitful for Christian theology.     

The Impossibility of Natural Knowledge of God in T.F. Torrance's Reformulated Natural Theology

T.F. Torrance's work on the relation of theology and science has been met with skepticism from other students of Karl Barth. One recent example of this has come from Paul Molnar. Molnar argues a number of ‘Barthian’ points against Torrance, but has failed to penetrate to the heart of Torrance's vision. Of central import is whether Torrance countenances any possibility of natural knowledge of God. I will argue that he does not. If one understands Torrance's rejection of natural knowledge of God, and approaches his reformulated natural theology in this light, Molnar's criticisms of, and concerns about, Torrance's position can be set aside.     

Beyond Political Theology and its Liquidation: From Theopolitical Monotheism to Trinitarianism

One of the central theological challenges facing Erik Peterson was to help the mid‐twentieth century Catholic Church define its relationship with the wider world. He responded by advancing a distinctive understanding of the ‘polis.’ In this essay, I critically analyze Peterson's central and perhaps best known proposal about how the Church ought to negotiate the modern world — encapsulated in his expression, the ‘liquidation of political theology.’ I contend that Peterson's proposal is not congruent with a right understanding of patristic trinitarian monarchy, although a view that stands in sharp contrast to that of Carl Schmitt. Notwithstanding the effectiveness of Peterson's critique of Schmitt's political theology, I argue that Peterson nonetheless fails in his exposition of the thought of Gregory of Nazianzus and therefore in his interpretation of the role of the Church in what we have learned to call the ‘political’ and the ‘social.’ I conclude by outlining several ways that the Church today might take up the challenge of regaining a truly political thought, a new ekklesioteia, nourished by the monarchy of the triune God.     

The “Strange Acts of God:”The Hermeneutics of Concealment and Revelation in Luther and Shakespeare

Abstract: Martin Luther called himself “God's court‐jester”. He saw history as one of the “masks of God,” and he understood God as hiding Godself often behind the mask of the Devil. Luther developed a paradoxical theology, a theology of the cross, that is surprisingly compatible in certain respects with the paradoxical artistic vision of Shakespeare, especially in Hamlet, King Lear and Measure for Measure. Crucial motifs of Luther's theology—the hidden God, indirect revelation, revelation by concealment, revelation under the opposite, the “strange acts of God,” God's “rearward parts”(posteriora), and suffering (Anfechtungen and melancholy)—resonate with certain latent, even if at times blasphemeous, theological motifs and themes in Shakespeare. They also resonate with the experience of the Lutheran church in Hungary both in its past under communism and today in post‐communist Hungary.     

Word of God or Dialog with Science? Overcoming a False Dilemma Through Missional Encounter

Abstract : Why would a theology grounded in God's word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God's word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview.     

Desiring (With) Bion: An Experience in Reading

This article considers my experience of reading Wilfred R. Bion’s book Learning from experience (1962) and how transference operates in and around his work. I argue that Bion’s work cannot simply be read but must be felt. I highlight the importance of Learning from experience for psychoanalytic practitioners becoming more self-reflexive about our theoretical and clinical practices, but also to bring attention to the process through which many of us come to Bion’s insights “first hand” if you like, which is through his writings, in our position as readers.