Mystical Theology Redux: The Pattern of Aquinas'Summa Theologiae

The deleterious effects of the modern divorce of spirituality and theology can and must be redressed by the revival of mystical theology, theology that is ultimately concerned with the union of God and humanity. Aquinas' Summa Theologiae provides a model of such a mystical theology, a work which is both an exhortation to contemplation and an act of contemplation. The mystical themes of the Summa are evident in four operative principles, the theoretical, the theological, the anthropological and the Christological, which bind the work together and specify the way in which Thomas articulates the union of God and humanity.     

Neurotheology and Evolutionary Theology: Reflections on the Mystical Mind

Eugene d'Aquili and Andrew B. Newberg in their book The Mystical Mind suggest that their neurotheology is both a metatheology and a megatheology. In this commentary I question whether neurotheology is comprehensive enough and suggest that it needs to and possibly can take into account the moral and social dimensions of religion. I then propose an alternative metatheology and megatheology: evolutionary theology grounded in the science of biocultural evolution and focusing on ultimate reality as creatively immanent in natural and human history. Neurotheology and evolutionary theology may complement one another. Evolutionary theology accounts for both the neurology of the brain and culturally evolved ideas and practices of particular religions and their theologies. Hence it seems more comprehensive than neurotheology. However, because ultimate reality in evolutionary theology is immanent in the world of space and time, of baseline experience, it cannot account for the mystic experience of absolute unitary being. In accounting for this transcendent experience and its reality, neurotheology is more comprehensive. However, neither theology can account for how transcendent ultimate reality, experienced by the mystic as absolute unitary being, gives rise to the changing world experienced as baseline reality.     

Bridging the Void: New Interpretations of Christian Mysticism and Mystical Theology

There is currently a welcome intensification of interest in the contemporary theological significance of both historical traditions of mystical theology and twentieth‐century theories of mysticism. This review article surveys and evaluates the stimulating range of approaches to these two issues contained in the essays in these volumes. It suggests that the volumes make evident the difficulty of attempting to uncover an underlying conceptual unity in these two historically entangled but deeply different forms of thought. The historical and philosophical sophistication with which many of these essays reflect on these tensions, however, points towards fruitful lines of future enquiry.     

Buddhist Meditation as a Mystical Practice

Philosophia - On the basis of many years of personal experience the paper describes Buddhist meditation (Zazen, Vipassanā) as a mystical practice. After a short discussion of the role of some...     

Latino/a Theology: Doing Theology Latinamente

Latino/a Theology is rising among theologians of Latin American descent in the United States. This article describes five characteristics: 1) it is specific to the cultural context of marginalized Hispanic history; 2) it focuses on the theme of mestizaje/mulatez, the biological and cultural mixing of European Spanish with Africans and indigenous Americans; 3) it derives from popular religion; 4) it deals with everyday life, lo cotidiano; 5) like liberation theology, it emphasizes praxis.     

Latino/a Theology: Doing Theology Latinamente

Latino/a Theology is rising among theologians of Latin American descent in the United States. This article describes five characteristics: 1) it is specific to the cultural context of marginalized Hispanic history; 2) it focuses on the theme of mestizaje/mulatez, the biological and cultural mixing of European Spanish with Africans and indigenous Americans; 3) it derives from popular religion; 4) it deals with everyday life, lo cotidiano; 5) like liberation theology, it emphasizes praxis.     

Articulating a Freshman Orientation Program with a Social Science Course

The method and outcomes of an experimental linkage of the freshman orientation program to a required freshman liberal arts course is described. The counselor and faculty member teamed in a coordinated effort to enhance total student development. Outcomes included application of academic concepts to student's everyday life, especially career concerns, greater student participation in the orientation sessions, increased counselor awareness of individual student problems ranging from study skills difficulties to personal crises, and greater understanding of the counselor role by the faculty member.     

Articulating an Uncompromising Forgiveness

I first pose a challenge which, it seems to me, any philosophical account of forgiveness must meet: the account must be articulate and it must allow for forgiveness that is uncompromising. I then examine an account of forgiveness (proposed by David Novitz in the June 1998 issue of this journal) which appears to meet this challenge. Upon closer examination we discover that this account actually fails to meet the challenge—but it fails in very instructive ways. the account takes two missteps which seem to be taken by almost everyone discussing forgiveness. At the end, I sketch an alternative account of forgiveness, one that I think meets the challenge and avoids the missteps.     

Theology in a Dynamic Universe

According to recent astrophysical evidence, the present universe has been forming for the past 14 billion years. New kinds of objects have emerged even recently. The reverse side of this creativity is the observed and predicted decay of all objects. Will new structures form in the future? This is a question of hope, which is not a scientific term but originates from experience on the level of personal and religious perceptions requiring participation. Anticipating the future, science and theology of creation meet, and the tension between practical knowledge and visionary hope enters a constructive dialogue.