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1.
Gordon D. Kaufman 《Zygon》2007,42(4):915-928
Thinking of God today as creativity (instead of as The Creator) enables us to bring theological values and meanings into significant connection with modern cosmological and evolutionary thinking. This conception connects our understanding of God with today's ideas of the Big Bang; cosmic and biological evolution; the evolutionary emergence of novel complex realities from simpler realities, and the irreducibility of these complex realities to their simpler origins; and so on. It eliminates anthropomorphism and anthropocentrism from the conception of God, thus overcoming one of the major reasons for the implausibility of God-talk in today's world—here viewed as a highly dynamic reality (not an essentially stable structure), with God regarded as the ongoing creativity in this world. This mystery of creativity—God—manifest throughout the universe is quite awe-inspiring, calling forth emotions of gratitude, love, peace, fear, and hope, and a sense of the profound meaningfulness of human existence in the world—issues with which faith in God usually has been associated. It is appropriate, therefore, to think of God today as precisely this magnificent panorama of creativity with which our universe and our lives confront us. 相似文献
2.
Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets
exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German
philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet
Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma.
Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a
theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer,
a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently
represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited
by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence
of Providence amidst claims of God’s demise in contemporary history. 相似文献
3.
Donald Capps 《Pastoral Psychology》2009,58(2):193-206
This article endorses the contention that God suffers from a mental disorder, but challenges J. Henry Jurgens’ diagnosis of
bipolar disorder as reported in The Onion (“God diagnosed with bipolar disorder”, 2001) and proposes narcissistic personality disorder instead. It uses the diagnostic criteria for narcissistic personality disorder
from The Diagnostic and Statistical Manual of Mental Disorders—DSM-IV (American Psychiatric Association, Washington, DC, 1994) and various biblical citations in support of this diagnosis. It
rejects the idea that a major personality change is reflected in the New Testament and claims that God did not experience
a major transformation of his narcissistic personality structure as described by Heinz Kohut (Forms and transformations of
narcissism, in A. P. Morrison, Ed., Essential papers on narcissism, pp. 61–87, New York University Press, New York, 1966/1986). However, it concludes that God’s creativity accounts for the stability of his narcissistic personality structure and helps
to explain his lack of empathy toward human beings.
相似文献
Donald CappsEmail: |
4.
Gruber C 《Integrative psychological & behavioral science》2012,46(2):243-248
Creativity has been described by many as something which we all can recognize, yet few can completely and sufficiently define.
In a discussion of Glăveanu’s (2011) Creating Creativity, further topics and questions, such as pragmatism and neopragmatism as well as the nature of creativity studies are explored.
Using the medium of Glăveanu’s research on creativity and Romanian Easter Egg decorating, this article expands the discussion
of pragmatism, neopragmatism and the future of research surrounding creativity. This future can be addressed by exploring
the nature of the interconnectedness of creativity and cognition via dynamic systems approaches. To enhance this viewpoint,
a brief discussion of dynamic systems theory is brought in to supplement the enhanced discussion of pragmatism and the nature
of the usefulness of creativity. 相似文献
5.
Charley D. Hardwick 《Zygon》2005,40(3):667-682
Abstract. This essay is an appreciative engagement with Karl Peters's Dancing with the Sacred (2002). Peters achieves a naturalistic theology of great power. Two themes are covered here. The first is how Peters gives ontological footing for a naturalistic conception of God conceived as the process of creativity in nature. Peters achieves this by conceiving creativity in terms of Darwinian random variation and natural selection combined with the notion of nonequilibrium thermodynamics. He gives ontological reference for a conception of God similar to Henry Nelson Wieman's idea of creative transformation. The second theme is how Peters succeeds in translating this nonpersonal conception of God into a powerful view of naturalistic religion that can shape a religious form of life. The key is that Peters's God can be understood as present in experience. Peters provides naturalistic interpretations of grace and the cruciform structure of creativity; the latter addresses the problem of evil in a nuanced fashion. I conclude with three critical comments about Peters's environmental ethics, his use of the notion of mystery, and his failure to have a robust conception of human fault or sin. 相似文献
6.
Antonio Calcagno 《Continental Philosophy Review》2008,41(1):59-72
This article seeks to present for the first time a more systematic account of Edith Stein’s views on death and dying. First,
I will argue that death does not necessarily lead us to an understanding of our earthly existence as aevum, that is, an experience of time between eternity and finite temporality. We always bear the mark of our finitude, including
our finite temporality, even when we exist within the eternal mind of God. To claim otherwise, is to make identical our eternity
with God’s eternity, thereby undermining the traditional Scholastic argument, which Stein holds, that there is no real relation
between the being (and, therefore, (a)temporality) of God and the being of human persons. Second, I will argue that Stein
excludes the category of potentiality from her discussion of death as a relation between the fullness or actuality of being
and nothingness. In fact, death is more a relation between possibility/potentiality and nothingness than a relation between
actual fullness and nothingness. What Stein describes as fullness ought to be read as potential.
相似文献
Antonio CalcagnoEmail: |
7.
Karen L. Kuchan 《Journal of religion and health》2011,50(1):120-131
This article will expand previous conceptualizations (Kuchan, Presence Int J Spiritual Dir 12(4):22–34, 2006; J Religion Health 47(2):263–275, 2008; J Pastoral Care Counsel, forthcoming) of what might be occurring during a prayer practice that creates space within a spiritual
direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created
representations of God that seem to facilitate therapeutic process toward aliveness. In previous articles, I suggest one way
to understand the prayer experience is through a lens of Winnicottian notions of transitional space, illusion, and co-creation
of God images. This article expands on these ideas to include an understanding of God as Objective Other (Lewis, The four
loves, 1960) interacting with a part of a person’s self (Jung, in: The structure and dynamics of the psyche, collected works 8, 1934; Symington, Narcissism, a new theory, 1993) that has capacity for subjectivity (Benjamin, Like subjects, love objects: Essays on recognition and sexual difference,
1995) and co-creation (Winnicott, Home is where we start from: Essays by a psychoanalyst, 1990), of inner representations of God (Ulanov, Winnicott, god and psychic reality, 2001). I also expand on a notion of God as “Source of aliveness” by integrating an aspect of how Symington (Narcissism, a new
theory, 1993) thinks about “the lifegiver,” which he understands to be a mental object. After offering this theoretical expansion of the
prayer practice/experience, one woman’s inner representations of self and God are reflected upon in terms of a therapeutic
process toward transforming destructiveness, utilizing ideas from Winnicott, Kohut, and Benjamin. 相似文献
8.
This article reviews the historical origins of Attachment Theory and Evolutionary Threat Assessment Systems Theory (ETAS Theory),
their evolutionary basis and their application in research on religion and mental health. Attachment Theory has been most
commonly applied to religion and mental health in research on God as an attachment figure, which has shown that secure attachment
to God is positively associated with psychological well-being. Its broader application to religion and mental health is comprehensively
discussed by Kirkpatrick (2005). ETAS Theory explains why certain religious beliefs—including beliefs about God and life-after-death—should have an adverse
association, an advantageous association, or no association at all with mental health. Moreover, it makes specific predictions
to this effect, which have been confirmed, in part. The authors advocate the application of ETAS Theory in research on religion
and mental health because it explains how religious and other beliefs related to the dangerousness of the world can directly
affect psychiatric symptoms through their affects on specific brain structures. 相似文献
9.
This article focuses on the personal experience of regret and the importance of coming to terms with our regrets. It begins
with a sermon preached by the first author in which the issue of regret is explored by means of a summary of the film The Big Kahuna, continues with a discussion of recent articles (Tomer and Eliason, Existential and spiritual issues in death attitudes,
2008; Mannarino et al., Existential and spiritual issues in death attitudes, 2008) on the concept of regret formulated by Landman (Landman, Regret: A theoretical and conceptual analysis, 1987; Regret: The persistence of the possible, 1993), and on regret therapy, and concludes with a pastoral care case in which a dying woman expresses both future-related and
past-related regrets. The case is interpreted in light of regret therapy’s emphasis on parabolic experiences and reframing
techniques. 相似文献
10.
Elisa Paganini 《Philosophical Studies》2012,157(2):287-298
Vagueness manifests itself (among other things) in our inability to find boundaries to the extension of vague predicates.
A semantic theory of vagueness plans to justify this inability in terms of the vague semantic rules governing language and
thought. According to a supporter of semantic theory, the inability to find such a boundary is not dependent on epistemic
limits and an omniscient being like God would be equally unable. Williamson (Vagueness, 1994) argued that cooperative omniscient beings adequately instructed would find a precise boundary in a sorites series and that,
for this reason, the semantic theory misses its target, while Hawthorne (Philosophical Studies 122:1–25, 2005) stood with the semantic theorists and argued that the linguistic behaviour of a cooperative omniscient being like God would
clearly demonstrate that he does not find a precise boundary in the sorites series. I argue that Hawthorne’s definition of
God’s cooperative behaviour cannot be accepted and that, contrary to what has been assumed by both Williamson and Hawthorne,
an omniscient being like God cannot be a cooperative evaluator of a semantic theory of vagueness. 相似文献
11.
《Theology & Sexuality》2013,19(2):161-180
AbstractMystery is a term that permeates and energizes the Catholic tradition. In its strictest terms, it refers to the infinite incomprehensibility of God, but the USCCB speaks also of “the great mystery” of human sexuality. In this essay, only to establish the meanings of mystery as we use the word, we consider, first and briefly, the mystery of God and the oikonomia established by God and, then and more extendedly, the mystery of human sexuality. We offer a meditation on this mystery, leading to a theological understanding of it as a lower-case sacrament of the presence of the incomprehensible God in human history. This analysis leads us to conclude that human sexuality demands ongoing analysis to be better understood physically, psychologically and spiritually in order to be better understood theologically as a lower-case sacrament revelatory of the presence of God. 相似文献
12.
Gloria L. Schaab 《Zygon》2010,45(4):897-904
The theology of God in the scholarship of John Haught exemplifies rigor, resourcefulness, and creativity in response to ever‐evolving worldviews. Haught presents insightful and plausible ways in which to speak about the mystery of God in a variety of contexts while remaining steadfastly grounded in the Christian tradition. This essay explores Haught's proposals through three of his selected lenses—human experience, the informed universe, and evolutionary cosmology—and highlights two areas for further theological development. 相似文献
13.
Klaas J. Kraay 《International Journal for Philosophy of Religion》2006,59(1):49-68
Many theists hold that for any world x that God has the power to actualize, there is a better world, y, that God had the power to actualize instead of x. Recently, however, it has been suggested that this scenario is incompatible with traditional theism: roughly, it is claimed
that no being can be essentially unsurpassable on this view, since no matter what God does in actualizing a world, it is possible for God (or some other being) to do better, and hence it is possible for God (or some other being) to be better. In reply to an argument of this sort, Daniel and Frances Howard-Snyder offer the surprising claim that an essentially
unsurpassable being could – consistently with his goodness and rationality – select a world for actualization at random. In what follows, I respond to the most recent contributions to this discussion. I criticize William Rowe’s new reply to
the Howard-Snyders (but I endorse the spirit of one of his arguments), and I claim that Edward Wierenga’s new defence of the
Howard-Snyders fails. I conclude that the Howard-Snyders’ argument fails to show that an essentially unsurpassable being could
randomly choose a world for actualization. Accordingly, it fails to block an important argument for atheism. 相似文献
14.
Stephen Palmquist 《Philosophia》2008,36(1):17-28
Although Kant is often interpreted as an Enlightenment Deist, Kant scholars are increasingly recognizing aspects of his philosophy that are more amenable to theism. If Kant regarded himself as a theist, what kind of theist was he? The theological approach that best fits Kant’s model of God is panentheism, whereby God is viewed as a living being pervading the entire natural world, present ‘in’ every part of nature, yet going beyond the physical world. The purpose of Kant’s restrictions on our knowledge of God is not to cast doubt on God’s existence, but to preserve a mystery in God’s reality so that God is always more than the world as we experience it. The same God who is theoretically unknowable is also an aspect of the moral substratum of the physical world. Kant’s moral Trinity (God as righteous Lawgiver, benevolent Ruler, and just Judge) permeates everything, as the ultimate unifier of reason and nature. This Paper was delivered during the 2007 APA Pacific Mini-Conference on Models of God, together with papers published in Philosophia 35:3–4. 相似文献
15.
Nicholas Maxwell 《Philosophia》2010,38(4):667-690
In this article I reply to comments made by Agustin Vicente and Giridhari Lal Pandit on Science and the Pursuit of Wisdom (McHenry 2009). I criticize analytic philosophy, go on to expound the argument for the need for a revolution in academic inquiry so that
the basic aim becomes wisdom and not just knowledge, defend aim-oriented empiricism, outline my solution to the human world/physical
universe problem, and defend the thesis that free will is compatible with physicalism. 相似文献
16.
Eastern forms of meditation have been widely studied for their effectiveness in stress management (Walsh and Shapiro American Psychologist 61:227–239, 2006). Yet few empirical studies have been conducted on the health effects of Judeo-Christian contemplative prayer practices.
This study contributes to research in this underdeveloped area by exploring the outcome of a contemporary form of Christian
meditation called Centering Prayer (Keating 1986) on everyday stress and on Christians’ approach to communicating with God. The impact of 10 weekly 2-hour group sessions
and individual practice of Centering Prayer 2-times daily by 15 Roman Catholic congregants was hypothesized to decrease participants’
stress and increase their collaborative relationship with God (Pargament et al. Journal for the Scientific Study of Religion 27:90–104, 1988). Pre-post quantitative and qualitative data on Centering Prayer versus comparison groups supported the hypothesis. 相似文献
17.
Mitties McDonald DeChamplain 《Topoi》2011,30(2):157-163
This article explores the theological/philosophical resonances of the theater. “Holy” and “catholic” are the key terms that
shape the reflection. The holy is masked in the ordinary details of plays and musicals. Thus, it is fitting to say that the
theater is “God-haunted,” a place of transcendence and transformation. The catholicity of the theater is found in acknowledging
its inherent commitment to telling the whole truth, or at least endeavoring to tell what is true, about human existence. We
are by nature story-telling creatures, and the narratives embodied in the theater aid in interpreting and reflecting on mystery
and truth, in the exegesis of our lives and of our way of being in the world. Two plays and a musical are representative anecdotes
that flesh out the ideas advanced in the essay—Equus, Auntie Mame, and A Chorus Line. 相似文献
18.
KNUT ALFSVÅG 《International Journal of Systematic Theology》2012,14(3):295-309
Cusanus understands the relationship between God and the world through the concept of participation, which he explores through the twin concepts of explicatio (unfolding) and complicatio (enfolding). In Cusanus' view, the dialectics of explicatio and complicatio even apply concerning the relationship between God and humanity. This is explored concerning the relation between divine providence and human freedom, concerning the problem of worship and idolatry, and concerning the understanding of Christ as unfolded divinity and enfolded humanity. It is argued that this allows for an understanding of salvation through grace without reducing the importance of human involvement. 相似文献
19.
Winston D. Persaud 《Dialog》2018,57(2):84-90
In this article, the author offers a critical, appreciative appraisal of The One Mediator, Luther on Vocation, by Gustaf Wingren (English translation, 1957), which continues to be a seminal text for understanding Luther's teaching on the theme of vocation. The author points out that the reader needs to keep in mind both the difference between Luther's world of the sixteenth century and the world of the early twenty‐first century, and the sobering reality that pursuing the neighbor's good continues to be an essential, definitive calling that every Christian has. Further, the author calls attention to Wingren's indisputable reminder that, for Luther, vocation is about the way of the Christian in human society. That way of being in pursuit of the neighbor's good is consequent upon the forgiveness of sins, which God bestows on the sinner who receives it through faith in Jesus Christ. It is God alone who is the decisive actor, even though in the former—seeking the neighbor's good—God's work is hidden; that is, the human actor is a “mask of God.” 相似文献
20.
Karl E. Peters 《Zygon》2005,40(3):631-666
Abstract. In excerpts from my Dancing with the Sacred (2002), I use ideas from modern science, our world's religions, and my own experience to highlight three themes of the book. First, working within the framework of a scientific worldview, I develop a concept of the sacred (or God) as the creative activity of nature, human history, and individual life. Second, I offer a relational understanding of human nature that I call our social‐ecological selves and suggest some general considerations about what it means to live meaningfully and morally in an evolutionary world. Third, I explore how we might be at home in a universe that is constantly changing and in which suffering and death are interwoven with life and new creation. 相似文献