Explorations in a Theological Metaphor: Boethius,Calvin, and Torrance on the Creator/Creation Distinction

This article explores a theological metaphor, comparing God and creation to an author and story. Framed as an Einsteinian thought experiment, and broadly in the genre of theological retrieval, it seeks to resource the use of this metaphor in contemporary theology by bringing it into dialogue with three areas of theological reflection throughout church history: Boethius' doctrine of divine foreknowledge, the so‐called extra Calvinisticum, and Thomas Torrance's account of Christ's ascension. It is suggested that the story metaphor brings into greater visibility what unites and determines each of these different doctrines, namely, a simultaneously robust and dynamic Creator/creation relation. In particular, it is suggested that the metaphor of story illumines the ontological priority of God over creation, as well as the importance of the incarnation and ascension as the determining events for their relationship.     

On Christian Discernment and the Problem of the Theological

This article lays the groundwork for a theology of discernment that seeks to address modern anxieties about the integrity of the theological by showing how Christian believers are sanctified for the identification of true speech about God. It does so by arguing that post‐Kantian understandings of the activity of the human subject in judgement need not be seen as inimical to an account of Christian discernment, that recognition of Paul's understanding of the place of discernment in the Christian life points to alternatives to Barth's attempt to resolve the difficulties of the theological through an exclusive appeal to divine activity, and that Augustine develops a helpful account of the place of a theology of discernment in addressing the problem of the theological by treating the connection between these topics as an element within theologies of sanctification and creaturely vocation.     

HAUERWAS'S WITH THE GRAIN OF THE UNIVERSE1 AND THE BARTHIAN OUTLOOK: A Few Observations

This article has two main divisions, the first consisting in parts 1–3, the second in parts 4–8. The purpose of the first division is to assess Hauerwas's contentions regarding what he takes to be serious debilities in modern theological culture. The objects of Hauerwas's criticism are: (1) natural theology; (2) reason as it is represented in the structure of the modern university and in the “Enlightenment Project”; and (3) liberal Protestantism—the latter particularly as it turns up, by his account, in Reinhold Niebuhr's theology. The article will offer a defense of natural theology and an alternative approach to Niebuhr's theology while showing how Hauerwas's contentions concerning these two matters are mistaken. Parts 4–8 are theological studies. These studies concentrate on selected though main aspects of Hauerwas's outlook. Part 4 concerns a problematic implication of the notion, mainly from Barth, of divinity's humanity; Part 5 a note of difficulty from William James about the idea of the theistic God and its pertinence to the Barthian or Hauerwasian God; Part 6 the relation between belief and witness; Part 7 theology's discourse and analogy; Part 8 the Barthian‐Hauerwasian theology as a metaphysics. Part 1, concerning natural theology, stands over both divisions. These observations are not in the main intended as textual studies, though in certain passages the analysis is closely attentive to Hauerwas's text. Also, the paper does not offer the sort of account that would come from a historian, intellectual biographer, or social or cultural analyst or critic. Its focus is philosophical‐theological criticism.     

MODELING THE COSMOS: TRANSFORMATIVE PEDAGOGY IN SCIENCE AND RELIGION

This article reflects on the classroom pedagogy promoted by Christopher Southgate and its implications for the science–theology conversation. It highlights several important aspects of Southgate's pedagogy. The use of models of God, humanity, and cosmos emphasize relationality while encouraging the synthesizing of ideas. The promotion of holism in theological reflection is vital for nurturing students to become theologians themselves through the active reevaluation of key doctrines and ideas. An emphasis on ethical considerations reinforces synthesis between theology, science, and ethics, and is vital for perspective transformation. These aspects of Southgate's teaching should be recognized as vital for promoting intellectual independence, partnership, and theological transformation, all of which are essential to good science and theology pedagogy.     

Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Confessions from the Classroom Teaching with Augustinian Eyes

Through an analysis of Augustine's Confessions, this essay aims to identify the sources, tenets, and implications of the theological anthropology that grounds the author's pedagogy. The author describes classroom dynamics and teaching strategies in terms of the concepts of creation, sin, and redemption found in the Confessions. In relation to Augustine's doctrine of creation, the author argues that a theological anthropology that posits an ineradicable relationship of the human person to God justifies optimism about student response to the study of theology. It also supports a sacramental understanding of the effectiveness of the teacher. In relation to Augustine's theology of sin, the author reflects on the effects of pride on both teacher and student. The section on redemption acknowledges that although the teacher cannot eradicate sin in the classroom, he or she can counter such effects through the responsible and sensitive exercise of authority. Throughout the essay, the virtues of humility and gratitude in the classroom are highlighted, and concrete pedagogical issues are examined in a theological light.     

EVOLUTIONARY THEORY AND THEOLOGY: A MUTUALLY ILLUMINATIVE DIALOGUE

Scientific perspectives often are perceived to challenge biblically based cosmologies and theologies. Arthur Peacocke, biochemist and theologian, recognized that this challenge actually represents an opportunity for Christian theology to reenvision and reinterpret its traditions in ways that take into account scientific theories of evolution. In the course of his career, Peacocke offered a new paradigm for the dialogue between theology and science. This paper explores his proposals, in particular his theories of language, the God‐world relation, and the nature of God, and exemplifies the impact these proposals had on his theological insights.     

HIERARCHIES: THE CORE ARGUMENT FOR A NATURALISTIC CHRISTIAN FAITH

This article takes on a perhaps impossible task: not only to reconstruct the core argument of Arthur Peacocke's program in science and religion but also to evaluate it in two major areas where it would seem to be vulnerable, namely, more recent developments in systems biology and the philosophy of mind. If his theory of hierarchies is to be successful, it must stand up to developments in these two areas and then be able to apply the results in a productive way to Christian theological reflection. Peacocke recognized that one's model of the mind‐body relation is crucial for one's position on the God‐world relation and divine action. Of the three models that he constructed, it turns out that only the third can serve as a viable model for theology if it is to be more than purely deistic or metaphorical.     

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.     

The Challenge of Autism for Relational Approaches to Theological Anthropology

In this paper, I argue that autism places an important restraint upon the use of relationality in theological anthropology. This argument proceeds by outlining how the appropriation of dialectic personalism, which initiated ‘the relational turn’ in twentieth century theological anthropology, has struggled to escape the capacity or property‐based focus on individual subjects. As such, this relational account remains discriminatory against those who do not or cannot enact a particular kind of relationality, as some models of autism suggest. Moreover, attention to interpersonal relationships as a key human capacity within twentieth century theological anthropology closely parallels and may even have informed the development of autism within psychology as, in part, a social impairment. The devastating collision of these two intellectual trajectories is made apparent in explicit references by contemporary theologians to autism as a condition that prevents some humans from bearing the image of God, developing fully into persons, or receiving God’s grace by the indwelling of the Holy Spirit.     

JOHN POLKINGHORNE AND BERNARD LONERGAN ON THE SCIENTIFIC STATUS OF THEOLOGY

On the basis of his acquaintance with theoretical elementary particle physics, and following the lead of Thomas Torrance, John Polkinghorne maintains that the data upon which a science is based, and the method by which it treats those data, must respect the idiosyncratic nature of the object with which the science is concerned. Polkinghorne calls this the “accommodation” (or “conformity”) of a discipline to its object. The question then arises: What should we expect religious experience and theological method to be like if they are accommodated to the idiosyncratic nature of God? Polkinghorne's methodological program is typical of postcritical positions in the theology‐science dialogue in holding that the fiduciary element in theological method is simply a species of the fiduciary element that is a de facto part of all knowing—in other words, theological method does not differ in fundamental kind from the methods of the natural sciences. But this program may contain the seeds of an alienation of theological method from the transcendence of God similar to the double self‐alienation of theology described by Michael Buckley in At the Origins of Modern Atheism. I contend that something like Bernard Lonergan's position on how the method of faith seeking understanding is related to the methods of the natural sciences is exactly the sort of thing that one should expect on the supposition of Polkinghorne's principle of accommodation, at least if the God who is the object of theological science is transcendent. The way in which the divine differs from all other objects ought to be disclosed or reflected in religious experience and theological method. Polkinghorne charts the course for an accommodated theology, but it seems to be Lonergan who is more intent on following it.     

‘THE METAPHYSICS OF CHRISTIAN ETHICS: RADICAL ORTHODOXY AND THEOSIS’

Western theology struggles with the rise of secularism and postmodernism. The Radical Orthodoxy sensibility asserts that the ancient principles of methexis (participation) and theosis (deification) presents an alternative metaphysical narrative to the narrative of secularism and the onto‐theological tradition. This article addresses the problems of the onto‐theological metaphysical tradition in Western theology by analyzing Radical Orthodoxy's rediscovery of the philosophical and theological principles of participation and theosis as articulated in the patristic tradition and in the thought of Thomas Aquinas. Using historical and analytical methods, this article will survey the biblical and patristic literature on theosis, as well as John Milbank's understanding of methexis and theosis in Thomas Aquinas. The result of this study will be to offer theosis, rooted in participation in God, as not only a soteriological model to reclaim for the West, but also a core metaphysical principle for Christian ethics that contravenes both onto‐theology and the materialistic reduction of ontology in secularism.     

TILLICHIAN TELEODYNAMICS: AN EXAMINATION OF THE MULTIDIMENSIONAL UNITY OF EMERGENT LIFE

Abstract Emergence theory has generated many significant new questions for dialogue between theology and science. My work will examine the models of one emergence theorist, Terrence Deacon, and consider the constructive potential of Tillich's multidimensional unity of life for responding to the theological ramifications of this account of emergence theory. Such a Tillich‐inspired constructive process will rely upon Robert Russell's method of “Creative Mutual Interaction.” Building on the interactive quality of Russell's method, I will also begin to offer suggestions for how Tillich's theological themes might influence scientific research programs using Deacon's emergence theory by contributing to the process of defining life. Finally, I will conclude by identifying three facets of continued research that stem from this analysis, focusing primarily on its implications for theological anthropology and what it means to be in the image of God.     

Beyond Stewardship? Dietrich Bonhoeffer on Nature

This article questions whether the model of stewardship is helpful in considering Christian responsibility towards non‐human nature and proposes a different way of treating the issue of care of the environment. In an extended engagement with the theology of Dietrich Bonhoeffer, the article argues that human relations to non‐human nature are best understood by seeing humanity as historical, political and natural. In theological formulation, humanity must be understood asimago dei, imago civitatis andimago mundi. Therefore the place of humanity cannot properly be understood without reference to both God and nature. Humanity, nature and God thereby constitute a ‘common realm’. A new test of Christian responsibility towards non‐human nature is introduced: of primary interest is how historical, political and natural humanity acts in ways which either reveal or obscure the ‘common realm of God, nature and humanity’. At this point, theological self‐understanding moves beyond the model of stewardship.     

Beyond Strategy,Towards the Kingdom of God: The Post‐Critical Reconstructionist Mission of the Emerging Church

Abstract : The Emerging Church is a diverse global phenomenon which envisions a radical reforming of the theology and praxis of the broader Christian church in light of the philosophical and cultural shift from modernism to post‐modernism. Differing from the evangelical New Paradigm seeker‐sensitive Church's generational focus, and the organizational unity and routines of Mainline Protestant denominations the Emerging Church conversation endeavors to create committed, authentic, day‐to‐day communities that embrace ecumenical and ancient Christian theology and practices in order to live out the reality of the in‐breaking kingdom of God. Though precise systemic theological unity within the Emerging movement is recognized as an elusive goal that is generally not even sought, the movement as a whole finds much in common with post‐conservative and post‐liberal theology, and shares a joint mission with those who have been called to the task of post‐critical reconstruction.     

Rethinking the Great Commission: Incorporation of Akan Indigenous Symbols into Christian Worship

Symbols are communicative tools with performative functions in all cultures. Apart from their decorative functions, non‐Christian symbols adopted into Christianity have had a tremendous impact on Christian life since the early times, especially in liturgical practices. Through Western missionary activities, Ghana inherited Christian biblical‐liturgical art as has been developed in the home countries of the missionaries. However, since the 1960s Adinkra symbols have been incorporated into Christian worship and theology, receiving attention within secular and religious circles because of their communicative potential. On the religious level, some churches have adopted them as logos or incorporated them into architectural designs and liturgical art. This paper seeks to investigate what motivates various missions to choose particular Adinkra symbol(s) and what they hope to achieve with them. Furthermore, it attempts a theological reflection on the communicative potential of artefacts in Ghanaian Christianity as a response to the “Great Commission. “We approach the subject from a historical, contextual, and theological perspective, using selected Roman Catholic and Methodist churches in Ghana as case studies. The study employed unstructured in‐depth interviews and photo elicitations to trace the relationship between visual arts and religion, with particular emphasis on Christian visual arts and how they have informed Christianity in Ghana.