CHRISTIANITY AND POSSIBILITY: ON KEARNEY'S THE GOD WHO MAY BE

Abstract: This essay interprets and responds to Richard Kearney's metaphysics of possibility and hermeneutics of religion against the background of Nietzsche's proclamation of the death of God and the theodicy problem. Kearney's work is thus read as an interesting but ultimately problematic attempt to preserve or perhaps reinstate religious thought after the modern critique of idols. In addition, his positions are compared and contrasted with some of authors with whom he seems to be in limited agreement (for example, Plotinus, Hillesum) as well as some with whom he clearly breaks (for example, Girard, Sölle).     

Redeeming the image

This article questions conventional assumptions concerning the nature and function of formal theological anthropology and its place in the doctrinal corpus. Taking the image of God as its focus, the discussion begins by interrogating the assumption that understanding of the image (and the task of theological anthropology more generally) be framed primarily within the context of a doctrine of creation, often narrowly construed. Where a static understanding of creation operates, the image becomes a tool for what is consequently regarded the primary task of theological anthropology – defining human nature, often in essentialist and universal terms. Alternative possibilities are opened through conscious connection with soteriology. Following engagement with black theology, feminist theologies and the post-9/11 discussion of torture, the argument moves towards a performative, particular and contingent understanding of the image and of theological anthropology, drawing both into much closer connection with theological ethics than is conventionally the case.     

We Preach Christ Crucified: Rejecting the Prosperity Gospel and Responding to Feminist Criticism Using Luther's Second Theology of the Cross

Abstract :  This article affirms that Luther's theology of the cross should serve as a counterpoint to ideologies like the prosperity gospel that encourage adherents to amass personal wealth while remaining indifferent to the suffering of others. To employ Luther's theology of the cross responsibly, however, one must take into consideration the feminist critique that it potentially encourages passive suffering and abuse, especially on the part of women in abusive situations who are told to 'bear their cross' and simply endure what they suffer. A second theology of the cross implicit in Luther's writings, one that portrays God not as the cause of suffering but as the healing power that brings life out of suffering and death that already exists, provides the basis for a rejection of the prosperity gospel while meeting (at least partially) the concern of feminist critics.     

Talking About a Gracious God: Speaking of God out of Experience

Talking about a gracious God in a meaningful way calls for a recognition of one's experience. Discovering a gracious God changed Luther's way of doing theology, and demonstrates how Luther's theology was shaped by his experience. Feminist theologians have made a conscious appeal to women's experience, particularly their experience of violence within a patriarchal social structure. This particular experience has to shape how we talk about a gracious God to victims/survivors of violence against women.     

OF MIRACLES AND METAPHYSICS: A PENTECOSTAL‐CHARISMATIC AND PROCESS‐RELATIONAL DIALOGUE

This article is comprised of a dialogue between Pentecostal‐Charismatic and Process‐Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal‐Charismatic theologians, is contrasted with the metaphysical naturalism of Process‐Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both Pentecostal‐Charismatic and Process‐Relational theologies, may focus less on whether or not miracles are possible, but instead focus more on what kind of miracles human beings might value most. By mutually engaging a theology of nonsupernatural, metaphysically grounded miracles, Pentecostal‐Charismatic and Process‐Relational theologians may collaborate to establish the groundwork for creative scientific enterprises, especially in the non‐Western world where Pentecostalism continues to experience its most rapid growth, Such perspectives may eventually lead to cutting‐edge discoveries about the fundamental nature of, and God's interaction with, reality itself. Implications for future research are proposed.     

THE STATUS OF THE ANOMALY IN THE FEMINIST GOD-TALK OF ROSEMARY RUETHER

Abstract. Scripture, the creeds, and tradition have provided the raw material that theology has attempted to refine. The contribution of much recent theology comes from new insight into these materials by women, blacks, and the Third World, often as examined by analytic tools derived from post-Christian ideologies. The theology of Rosemary Ruether stands out because of her choice of sources, among which she includes documents excoriated as heretical by what she calls the patriarchal orthodoxy of the early Christian church. Because of this it is useful to examine this type of theology in relation to other theological inquiries of recent years. The thesis of this paper is that, in her ability to incorporate source material hitherto regarded as heretical, Ruether has demonstrated the scientific character of this kind of theology.     

THE WHOLE BRAIN AS THE BASIS OR THE ANALOGICAL EXPRESSION OF GOD

Abstract. As human beings we inevitably try to explain our experience. In philosophical language, we deal with transcendent assertions and aspirations. The issue, then, is: how can we talk about what matters, given the structures inherent in language and basic to the way we are made? Instead of the philosophical category of Being, I advance a case for giving the human brain privileged status as an analogical expression of God, the symbol-concept of what matters most, and then suggest the illumination which can come with using that analogical expression, especially as that analogy connects us with the environment at the limbic level and constructs our world at the cerebral level.     

The Way of Salvation in Luther's Theology: A Feminist Evaluation

Abstract : Luther's understanding of salvation can be summed up with the phrase “justification by grace through faith.” The doctrine of justification is the focal point for all theological categories in Luther's theology, including salvation. That said, this article examines various ways grace or salvation is understood to be conveyed in Luther's theology through: the cross, the resurrection or through God's election and covenant with humankind. Throughout the article, it evaluates these foci for salvation in terms of their ability to speak gospel to women's lives today. In particular, it evaluates the appropriate usage of Luther's epistemology of the cross.     

“Thine is the Kingdom,the Power,and the Glory”: New Vistas for the Theology of the Cross

Abstract : This article examines fifteen recent books on a theology of the cross in the English language. Following the publication of Moltmann's The Crucified God and Hall's Lighten Our Darkness in the 1970s, unprecedented interest has been devoted to a theology of the cross in theological literature. The author categorizes this literature into four types: exegetical and historical treatments, critiques of theologies of glory, challenges to the abuse of power, and signals of the coming of God's kingdom. Two hypotheses are ventured regarding the emergence of these works at this time: 1) they evidence a theological response to the enormity of human suffering brought into awareness in an age of instant electronic communication; and 2) the urgent concern for the poor and the cry for social justice, which emerged with liberation theologies, are now finding expression through advocates for the theology of the cross.     

RELIGIOUS HYPOTHESES AND THE APOPHATIC,RELATIONAL THEOLOGY OF CATHERINE KELLER

In one of its most urgent folds, Catherine Keller's Cloud of the Impossible juxtaposes negative theology with relational theology for the sake of thinking constructively about today's global climate of religious conflict and ecological upheaval. The tension between these two theological approaches reflects her desire to unsay past harmful theological speech but also to speak into the present silences about the (perhaps im)possibility of a future that is not only to be feared. Suffusing Keller's Cloud is the related (perhaps im)possibility of living out one's life in conversation with a religious tradition having accepted the nonknowing character of its wisdom. Here, I develop the notion of “hypothetical faith” as an epistemic posture that commits itself to some particular religious tradition even as it acknowledges the unverifiability of that tradition's deepest truths. Understood as operating at the opposite end of the testability spectrum from science, religion‐as‐hypothesis provides a way of saying and unsaying one's tradition at the same time.     

A cross-continental conversation about sin and shame with Marcia Blasi and Marit Trelstad

This is a cross-continental conversation about contextual understandings of sin and shame in the context of women in Latin America and Africa, and students in the United States. Marcia Blasi brings the experience of working with women throughout the world in her role in the Lutheran World Federation, and both authors work in Lutheran and feminist theologies. In particular, this interview highlights how individualized understandings of sin, often focused on morality and behavior, serve to shame women and reinforce notions of inferiority in patriarchal systems. In these systems, women are never doing enough for others and pride in one's self is not allowed. At the same time, social understandings of sin as systematic injustice serve to fight against these ideas of sin and the concomitant production of shame because they contextualize a person's actions within a broader culture and its expectations. The authors here seek to understand what real grace means and feels like for female-identifying people and how confession of sin would be altered if seen through the lens of women globally.     

CONSTRUCTING A THEOLOGY OF EVOLUTION: BUILDING ON JOHN HAUGHT

The construction of a distinctively Christian “theology of evolution” or “theistic evolution” requires the incorporation of the science of evolutionary biology while building a more comprehensive worldview within which all things are understood in relation to our creating and redeeming God. In the form of theses, this article brings four support pillars to the constructive work: (1) orienting evolutionary history to the God of grace; (2) affirming purpose for nature even if we cannot see purpose in nature; (3) employing the theology of the cross to discern divine compassion in the natural world; and (4) relying on the divine promise of new creation. Among other things, John Haught's blueprint has located the pedestals on which these pillars will stand. For this groundwork, Haught deserves thanks.     

ON THINKING THEOLOGICALLY ABOUT ANIMALS: A RESPONSE

In response to evaluations of On Animals: Volume 1, Systematic Theology by Margaret Adams, Christopher Carter, David Fergusson, and Stephen Webb, this article argues that the theological reappraisals of key doctrines argued for in the book are important for an adequate theological discussion of animals. The article addresses critical points raised by these authors in relation to the creation of human beings in the image of God, the doctrine of the incarnation, the theological ordering of creatures, anthropocentrism, and the doctrine of God. It concludes that, given previous neglect, much more discussion by theologians is required in order to think better concerning the place of animals in Christian theology, but acting better toward fellow animal creatures is an important next step toward this goal.     

THE VARIETY OF PANENTHEISMS

Abstract. In this article I review the efforts of eighteen scientists and theologians, recorded in this book, to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types.     

A Korean Feminist Perspective on God Representation

This article investigates the ways in which the patriarchal God image when combined with Confucianism in Korean culture can negatively affect Korean Christian women in their concept of identity and self-worth. In doing so, a few salient constructs of Confucianism that are closely related to the role of Korean women are examined. Engaging in and dialoging with the works of Sigmund Freud and Ana-Maria Rizzuto in their treatments of God representation along with some key research findings in that area, the nature and the various dynamics of God representation are discussed. Finally some practical suggestions are given in dealing with the patriarchal image of God in relation to the lived experiences of Korean Christian women in Korean context.     

Joan as Jesus: A Feminist Theological Analysis of Dreyer's The Passion of Joan of Arc

The aim of this article is to explore Carl Theodor Dreyer's portrayal of Joan of Arc in his film The Passion of Joan of Arc (1928) as a female Christ‐figure. At the same time I argue that the film can serve as an important dialogue partner in ongoing christological discourse. The conclusion is that Dreyer's Joan provides a vivid image of Jesus Christ that challenges our fixation on Jesus’ maleness, and helps us to understand better what we really mean when we claim that God, dressed in flesh, became human, like us, female or male.     

CONFESSIONS OF A PRACTICING NATURALISTIC THEIST: A RESPONSE TO HARDWICK,PEDERSON, AND PETERSON

Abstract. In my response to the comments of Charley Hardwick, Ann Pederson, and Greg Peterson, I continue the narrative, confessional mode of my writing in Dancing with the Sacred. First, I sketch some methodological decisions underlying my naturalistic, evolutionary, practical theology. I then respond to the encouraging suggestions of my commentators by further developing my ideas about naturalism, mystery, creativity as God, the place of ecological responsibility in my thinking, sin, and eschatology. I offer suggestions as to how I might widen the practical applications of my theology beyond environmental and medical ethics to other areas of moral responsibility in relation to the creative process. I do all this with much appreciation for the care and careful critical reflection that my commentators have devoted to my thinking.     

Designer Theology: A Feminist Perspective

This is a critical look at the question of design from a feminist theological perspective. The author analyzes James Moore's 1995 Zygon article, "Cosmology and Theology: The Reemergence of Patriarchy." Then she looks at the relationship between science and religion from a feminist perspective, focusing on the kyriarchal nature of theology itself in light of the myriad power issues at hand. Finally, she suggests that, instead of pondering the notion of design, scientists and theologians might more fruitfully look for new ground for dialogue since feminist scholars are asking very different questions, not just answering questions differently.     

GORDON KAUFMAN'S HUMANIZING CONCEPT OF GOD

Why should Gordon Kaufman's mid‐career theological method be of renewed interest to contemporary theists? Two distinguishing characteristics of the West today are its increasing religious pluralism and the growing numbers of theists who rely on hybrid approaches to construct concepts of God. Kaufman's method is well suited to this current state of affairs because it is open to diverse religious and theological perspectives and to perspectives from science and secular humanism. It also militates against the weaknesses inherent to hybrid approaches—ad hoc constructs of God unable to motivate their holders to overcome human self‐centeredness and so to contribute to the well‐being and fulfillment of others. It achieves this by providing checks to reduce the risk of producing human‐writ‐large God‐constructs. Lastly, Kaufman's method provides criteria to help theists identify humane and humanizing experiences, relationships, concepts, images, and texts (i.e., the basic material from which God‐constructs are fashioned) from the plethora of options available, whether religious, cultural, or secular.