Problems and Possibilities of Theological Models: Responding to David Klemm and William Klink

This essay is a response to the proposals of David Klemm and William Klink concerning the construction and testing of theological models. A number of issues are raised for critical attention. (1) The exclusive attention to Christian theology, with no discussion of other religions, poses some significant problems, not the least of which is that cognitive claims of religious thinking are not universal but rather are defined by the particularities of the religious context in which they are made. (2) Although the authors wish to transcend confessionalism, their focus on Christianity and on the concept of God as a basic assumption can be construed as a kind of confessionalism. (3) The argument that theological and scientific models stand in analogy to each other requires more critical examination, particularly with respect to the issues of explanation, prediction, falsification, nesting, and openness. (4) While the argument is persuasive when referred to certain theologians, such as Paul Tillich, it requires some adjustment if it is to apply to other theological systems, such as Process theology.     

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.     

“I Hope That I Have Not Upset Youexcl;” Reclaiming a Pastoral Voice: Theoretical Exploration Upon a Practical Case

Pastoral care is enhanced by a diversity of pastoral perspectives. This paper presents a case that contains salient pastoral care issues. Conversing with this case, I examine four different pastoral orientations in order to discuss how each uniquely interprets and evaluates the human predicament. The chosen perspectives are psychoanalysis, existential theology, process theology, and Asian theology. I conclude that the inclusion of different perspectives, rather than overwhelm the pastoral caregiver, widen the lens through which we interpret and respond to the particular needs of others.     

Belief-Ful Realism and Scientific Realism

Despite tensions between Tillich's category of belief-ful realism and a view of science that embraces metaphysical and epistemological realism, a constructive relationship can be developed between the two. Both are based on common understandings about reality. Belief-ful or theonomous realism thus affirms scientific realism. On the other hand, scientific realism is open to the ecstatic, self-transcending elements of belief-ful realism. Finally, Tillich's formulation of the relationship between culture and religion can be reformulated specifically to include scientific and technological culture.     

Reconstructing Paul Tillich's Anthropology: Multidimensional Life in Dialogue with Feminist Process Theology

Abstract: Influenced by feminist process theology, this article offers a difference‐oriented reconstruction of Paul Tillich's anthropology. The first section analyzes Tillich's anthropological reductionism at the “basis”(Grund ) of his unity‐oriented binary ontology and epistemology. The second section discloses Tillich's “reverse‐dynamics,” co‐present beside and despite of his anthropological “basis.” This concept of reverse‐dynamics prepares a new, pneumatologically and christologically deepened, “ground”(Grund ) for personhood and life as multidimensional.     

Marburg ca. 1900–1925: The Treffpunkt of Theology,Philosophy, and New Testament

ABSTRACT

Many of the intellectual giants in the areas of theology, philosophy, and New Testament were faculty members at the Philips University of Marburg during the early decades of the twentieth century. This article chronicles briefly the careers of faculty members of Marburg and their contributions in the fields of theology (Wilhelm Herrmann, Rudolf Otto, Paul Tillich), philosophy (the Neo-Kantians Hermann Cohen and Paul Natorp, and Martin Heidegger), and New Testament (Rudolf Bultmann) during that period of time.     

Water as Sacrament: Tillich,Gender and Liturgical Eco‐Justice

Theological operations of language that turn physical water into figurative and textual logos‐water are examined in the article with the help of Tillich´s “Nature and Sacrament,” where Tillich reflects the actual relationship between water and word in the sacrament of baptism. Moving to the ecological struggles of contemporary life, the article ponders the scarcity of water in the ecological struggle, and finally the gender implications of figurative water operations.     

The Challenge of Postmodernism and the Health of Theology

This article addresses the situation of contemporary theological thinking in relation to postmodernism, or contemporary Continental philosophy. Using a criterion of health from Freudian and Lacanian psychoanalysis, it argues that theology should avoid either simpleminded assimilation of postmodernism or closeminded rejection. After critically surveying some current theological movements and figures, such as Radical Orthodoxy, I turn away from a paradigm of theology based on Barth to one based on Paul Tillich. Finally, an alternative notion of health is elaborated which leads to a deep and transformative encounter between postmodernism and theology.     

A Critical Examination of Anselm's Ontological Argument

This paper argues that St.Anselm's distinction of the two senses of existence in his ontological argument for the existence of God renders Paul Tillich's refutation of it invalid.At the same time,Anselm misuses the two types of existence in his ontological comparison,leading to a logical contradiction between the different kinds and degrees of existence.Since Anselm's idea of different reference subjects does not coherently solve this logical absurdity,Anselm's ontological argument falls well short of being a successful approach to establishing the existence of God.     

TECHNO‐SECULARISM,RELIGION, AND THE CREATED CO‐CREATOR

Abstract. I take up the challenge posed by John Caiazza (2005) to face down the religiously vacuous ethics of techno‐secularism. Techno‐secularism is not enough for human fulfillment let alone human flowering. Yet, communities of faith based on the Bible have a positive responsibility to employ science and technology toward divinely appointed ends. We should study God's world through science and press technology into the service of transforming our world and our selves in light of our vision of God's promised new creation. This warrants invocation of the concept of the human being as the created co‐creator developed in the theology of Philip Hefner.     

The Cyborg as an Interpretation of Culture-Nature

The idea of "nature" performs an important cultural work. The cyborg-nature is an attempt to free ourselves from the features of the culturally authorized concepts of nature. The cyborg offers new metaphors to both academic and popular theorizing for comprehending the different ways that sciences and technologies affect our lives, subjectivities, and concepts. The cyborg is a lived reality and a metaphor. Paul Tillich deemed it necessary to have a mythos of technology to explain our technologies and ourselves. He offered "The Technical City" as a symbol for his age. Donna Haraway's cy-borg-figure could function as a symbol to interpret our time and technologies and ourselves.     

From Maclean's Triune Brain Concept to the Conflict Systems Neurobehavioral Model: The Subjective Basis of Moral and Spiritual Consciousness

This paper builds upon a critically clarified statement of the triune brain concept to set out the conflict systems neurobehavioral model. The model defines the reciprocal algorithms (rules of procedure) of behavior from evolved brain structure. The algorithms are driven by subjectively experienced behavioral tension as the self-preservational programming, common to our ancestral vertebrates, frequently tugs and pulls against the affectional program-ming of our mammalian legacy. The yoking ( zygon ) of the dual algorithmic dynamic accounts for the emergence of moral and spiritual consciousness as manifested in the universal norm of reciprocity and in the work of such thinkersas Martin Buber and Paul Tillich.