Using Augustine in contemporary sexual ethics. A response to Gilbert Meilaender

In response to Gilbert Meilaender's innovative interpretation of Augustine and of Roman Catholic teaching, the author suggests (1) that Meilaender attributes to Augustine a more positive view of sexual pleasure than the texts will support, (2) that modern Roman Catholic teaching suggests that love should have priority over procreation as a meaning of sex; and (3) that the moral logic of Meilaender's argument does not require a rejection of all reproductive technologies. Nonetheless, the author agrees that a more critical attitude should be adopted toward the reasons for which technologically assisted reproduction is promoted and undertaken, as well as toward its social impact.     

Original Sin and the Hermeneutics of Charity: A Response to Gilbert Meilaender

Looking for a way to read the classic texts of Christian antiquity without treating them either as if they were written yesterday or as if they were archeological artefacts, the author endorses Meilaender's endeavor to develop the insights of Augustine in the modern context. He nevertheless suggests that a different way of drawing the analogy between sex and eating would better capture Augustine's distinctive way of joining theology and ethics and would enable a more vigorous defense of Augustine against modern critics of his treatment of sexuality.     

A Priestly Approach to Environmental Theology: Learning to Receive and Give Again the Gifts of Creation

Abstract : A priestly sensibility is here presented as a way to characterize humanity's place in creation. Sacrifice, asceticism, and gratitude are described as three distinct and practical modalities of a priestly life that contribute to the care and celebration of creation. While a priestly understanding is often associated with Orthodox environmental theology, it has the potential to inform environmental theology broadly construed.     

Being Jewish in America: A Response to Weinrach

These comments present a response to Weinrach (1990) and an alternative view of how a Jewish counselor educator responds to tension created by membership in multiple communities with multiple and often competing ritual systems.     

Christian Ethics In Jewish Terms: A Response to David Novak

While appreciating the illuminating qualities of Novak's account of natural law, Hauerwas also regards it as problematic precisely because of the unhealthy tension that remains between Novak's claim regarding the inseparability of theology and ethics, on the one hand, and his contention that the Noachian laws may 'be taken to be a universal requirement'of human reason, on the other. Hauerwas' central reservation is that Novak's account is the danger of abstracting from the law's sanctifying intent; i.e., its purpose to form a holy people. A consequence for Jewish-Christian dialogue, then, is a misplaced concentration on the role of the law in these respective traditions rather than different understandings of sanctification between (and within) these respective traditions.     

Duplicity Writ Large: A Response to The Silence of Sodom

Abstract

Mark D. Jordan's marvellous work reveals the deep layered lies of the Roman Catholic Church. This essay explores the Catholic gay structures of duplicity, the economics of ecclesial injustice and the implications of Professor Jordan's analysis for women. It is an appreciative view that invites further critical reflection on the misogynist dimensions of kyriarchal Catholicism and the gay male welfare system called Catholic theological education.     

CHRISTIANITY AND EVOLUTIONARY ETHICS: SKETCH TOWARD A RECONCILIATION

Abstract. Evolutionary ethics posits the evolution of dispositions to love self, kin, and friend. Christianity claims that God's ethical demand is to love one's neighbor. I argue that the distance between these two positions can be interpreted theologically as original sin, the disposition to disobey God's command and practice self-love and nepotism rather than neighbor-love. Original sin requires Incarnation and Atonement to unite God and humanity. The ancient doctrine of the Atonement as educative does not invoke the Fall. Its revival may help reconcile Christianity and evolutionary ethics.     

Entropy,the Fall,and Tillich: A Multidisciplinary Approach to Original Sin

The focus of this paper is to present a bridge between the theological notion of original sin and the scientific concept of entropy. Physics has firmly established that the universe is moving towards increasing entropy, whereby the cosmos is in a state of decay and growing disorder. At the same time, traditional theology has perceived that the world is in a state of chaos, resulting from the sin of Adam and Eve. While these notions have a number of significant similarities, the causal explanation for both theories poses a problem for any correlation between the two. Theology has struggled to explain how human action produced entropic phenomena without enacting anachronistic explanations that discount scientific data. This paper intends to close the gap by positing the principle of entropy as an existential dynamic of the Fall, thus reasserting the universality of original sin and evading the narrowness of anthropocentrism. Paul Tillich's interpretation of the Fall provides important insights that can affirm the corrosion of the world from a scientific and a theological perspective, potentially bringing these two disciplines into a position for a more fruitful dialogue.     

The Ethics of Sex: A Call to the Gay Community

Addresses the gay community and suggests three principles to govern contemporary sexual behavior: first, the presumed goodness of homosexual relationships; second, an updated version of natural law, that one do what is healthy and wholesome, as determined by the best available opinion of the day, which scientific research provides; third, a developmental principle, that all are not capable of the same level of interpersonal and sexual relationships. Discussion proposes both negative and positive guidelines for sexual practice.     

Within-family reproductive technologies as a solution to childlessness due to infertility: Psychological issues and interventions

Patients choosing new reproductive technologies benefit from psychological consultation as they face unforeseen emotional and interpersonal sequalae from these procedures. This paper focuses on those patients who choose family members or close friends (i.e., known donors) to donate sperm or eggs or uteri in order to conceive and produce their babies. Medical family therapy offers these patients and families a framework from which to examine the biological, psychological, and interpersonal issues involved in these within-family solutions to childlessness due to infertility.This paper is a revision of a talk, Medical Family Therapy, Infertility, and the New Reproductive Technologies, given at the 1994 annual meeting of the American Psychological Association on August 4 in Los Angeles, CA, as part of the Mini-convention on Families panel on Clinical Issues in Families and Health.     

On Promising to Supererogate: A Response to Heyd

In my “Promising and Supererogation” I argue that one cannot fulfill promises to perform supererogatory actions (such as “I hereby promise to perform one supererogatory action every month”). In a response to my paper, David Heyd argues that there is an alternative solution to the problem I raise. While I agree with much that Heyd says about the examples he discusses, his proposed solution involves a crucial alteration of the problem; his proposed solution does not solve the problem I present.

Historical Knowledge: A Response to Hal Childs

In his book,The Myth of the Historical Jesus and the Evolution of Consciousness, Hal Childs undertakes to do something which is probably impossible. He wishes to show that my reconstruction of the historical Jesus is positivistic without becoming positivistic himself in his own reconstruction of the historical Crossan, a work which, unfortunately for him but fortunately for me, is still very much in process. Here I only use, as he does, publications up to 1995. That means, for example, that I do not cite either The Birth of Christianity or my recent memoir A Long Way from Tipperary. I discuss Hal's dissertation under three headings, moving from the less to the more fundamentally important.     

A Setback to the Dialogue: Response to Huston Smith

Huston Smith's book, Why Religion Matters , offers an eloquent evocation of mystical sensibility. Unfortunately, along the way, he offers a strongly negative and often inaccurate account of the scientific worldview, the claim being that the science is laying siege to the spiritual.     

Referential Intentions: A Response to Buchanan and Peet

Buchanan [2014] argues for a Gricean solution to well-known counterexamples to direct reference theories of content. Peet [2016] develops a way to change the counterexample so that it seems to speak against Buchanan's own proposal. I argue that both theorists fail to notice a significant distinction between the kinds of cases at issue. Those appearing to count against direct reference theory must be described such that speakers have false beliefs about the identity of the object to which they intend to refer, beliefs that appear relevant to the determination of what constitutes communicative success. This suggests, further, that cases of this sort do not provide a basis for robust generalizations about singular reference.     

The Headscarf Controversy: A Response to Jill Marshall

This paper argues that Article 8 of the ECHR, as applied to the protection of a person’s right to wear a headscarf, is an inappropriate locus for thrashing out arguments about the right to protection of religious freedom, and that Article 9 allows for a broader legal and political analysis of the multiple meanings and impacts of religion in our lives. However, the law should not prohibit women from wearing the headscarf. Legal regulation of the headscarf should be replaced with robust political debate about the many diverse and intersecting ways in which it is possible to experience womanhood, sexuality, culture, religion, race, nationality and economic security in the twenty-first century.

Fields and Theology: A Response to Wolfhart Pannenberg

In responding to Pannenberg's paper, "God as Spirit—and Natural Science," Polkinghorne challenges the paper's interpretation of the scientific concept of field. He insists on its physical, material nature, elaborated by quantum theory, and asserts that Pannenberg's concept of field is immaterial or even in some sense "spiritual." Polkinghorne also comments on how a physical theory may give rise to several differing, even contradictory, metaphysical interpretations.     

Evolution and Providence: A Response to Thomas Tracy

The role of chance in evolutionary process need not negate belief in the purposes of the Creator. The nature of causality is not determined by science alone, for it requires also acts of metaphysical decision. Moreover, science's accounts of physical reality are notably patchy, with relationships between different regimes often ill-understood An honest science cannot exclude the exercise of agency, either human or divine. Evolutionary insight can offer some help with the problems of theodicy.     

Developing Feminist Conversation Analysis: A Response to Wowk

This paper responds to Maria Wowk’s (Human Studies, 30, 131–155, 2007) critique of “Kitzinger’s feminist conversation analysis”, corrects her misrepresentation of it, and rebuts her claim to have cast doubt on whether it is “genuinely identifiable” as conversation analysis (CA). More broadly, it uses Wowk’s critique as a springboard for continuing the development of feminist conversation analysis through: (i) discussion of appropriate methods of data collection and analysis; (ii) clarification of CA’s turn-taking model and an illustrative deployment of it in the analysis of a single case and of a collection (of if/then compound TCUs); (iii) exposition of a feminist CA understanding of “participants’ orientations”, and of the relevance of the distinction between participants’ and analysts’ orientations for feminist work. Finally, I suggest that feminist work in CA makes important contributions to the development of CA as a discipline.