Letters

Jungians as Shamans, Theologians, Clinicians, and Scientists     

Mentoring in Caribbean Theological Education

This article addresses the issue of mentoring in theological education, drawing against the context of the Caribbean and the insights of Pan‐African Women, such as in the Circle of Concerned African Women Theologians, as well as support and accountability groups such as Caribbean Women Theologians for Transformation and the Caribbean and North America Council for Mission. Drawing on biblical models of mentoring, the article argues that while the ways that individuals are mentored during their theological education programmes can and will vary, women in leadership can be sounding boards, cheerleaders, advocates, facilitators, coaches, guides, role models, and even critics as they help to shape and develop other women leaders in the church.     

Gay,Lesbian, and Queer Theologies: Origins,Contributions, and Challenges

Abstract : Theologians and biblical scholars have been writing about Christianity and homosexuality for over three decades, but lesbian/gay and queer theologies are still unfamiliar. Since questions about lesbian, gay, and queer Christians are confronting many denominations, it is important to study these proposals. This essay argues that lesbian/gay theologies trace their histories to theologies of liberation, while queer theology is indebted to postmodern and queer theories. Recent Christological and anthropological proposals are presented, and the essay concludes by exploring the distinct political implications of these theological proposals.     

Theologians Wanted! Some Reflections about the Creation/Evolution Debate

I plead here in favor of more frequent recourse to and input from theologians, in debates about the creationist crisis, not only in order to develop new aspects of theology concerning creation, but also to undertake a real theological diagnosis of this crisis. The task of theology is not simply to write catechisms or Summae, but it is much more to do with incompleteness, light and shade. Theologians must confront themselves with reality—like secular theology at the seventeenth century, but also natural theologies—without forgetting to pose limits: absolute power of God, reality of the evil, scientific discoveries that are negative for theology, etc. Theology is a work of revelation (apocalypse).     

REVIEWS

Book reviewed in this article:
Stephen Sykes: The Identity of Christianity: Theologians and the Essence of Christianity from Schleiermacher to Barth.
Form and Vitality in the World and God: A Christian Perspective. By Trevor Williams
Marc H. Ellis, Toward A Jewish Theology of Liberation
Theology, Church and Ministry , by John Macquarrie
THE AUTHORITY OF A BISHOP by John Halliburton     

How Nature and Beauty Can Bring Scientists and Theologians Together

Theologians and scientists need to focus more on collaboration through common values than on theoretical integration. This article presents two such values: the enjoyment of beauty (the major theme) and secondly, the appreciation and sustaining of the natural world (minor theme). To some degree, it develops an ethic of sustaining nature through the value of beauty. It begins with a Reformed theology of beauty and then draws in related insights from scientists. In the second section, it unfolds the value of sustaining and appreciating the natural world. It concludes with questions for theologians and scientists as they pursue collaboration.     

Considerations for an Inclusive Global Theological Education

This article considers the role of theological education in developing the ministry of the church and the need for it to be relevant to the realities and needs of the people it is to serve. The article considers three factors – racism, imperialism, and tribalism – that influence theological education in different ways. It then turns to a consideration of African‐American womanist theology and African women's theology – as reflected in the Circle of Concerned African Women Theologians – and the similarities between these two approaches as expressions of liberation theology and their relevance for inclusive global theological education.     

WHAT SIN IS: A DIFFERENTIAL ANALYSIS

Sin is clearly evil, but what differentiates sin from evil? The idea that sin is moral evil is widely held, but important theological arguments have been posed against it. Theologians who reject sin moralism have, however, found it hard to distinguish sin from evil—partially because they share hidden assumptions with sin moralists. Helped by a philosophical theology of deep responsibility, I propound sin responsibilism: sin is culpable evil. This analysis of sin is open to multiple accounts of sin's relation to morality or theories of responsibility, and thus of sin's scope—but I defend a non‐moralistic, compatibilist sin responsibilism.     

Trinity Talk, Again

Abstract :  The doctrine of the Trinity has, in the past couple of decades, reclaimed its central place in Christian God talk. Theologians are now using it to render every doctrine more explicitly Christian, and to sharpen interreligious dialogue. There is a strong drive toward vindicating the doctrine as relevant, but also a recognition that if it is truly a teaching about God it must remain somewhat theoretical. Finally, the field of historical theology is undertaking a fresh examination of the basic primary texts of trinitarian theology.     

Race and the gift of lament

A close look at historical narratives can help us understand how intractable racial injustice is, both in society and in the church. Progress toward racial equity requires us to recognize ourselves as actors in history, and also as those influenced by and acted upon by the forces of history. In addition, lament can help us move toward the theological work of repentance. This article is adapted from The Gift of Lament: Moving from Diversity to Racial Equity in the ELCA, 2018 MDiv Thesis, Wartburg Theological Seminary. Portions of this article were also presented at the June 2019 Convocation of Teaching Theologians.     

A return to the roots: Conversion and the culture of the Mexican-descent Catholic

Conversion within the Mexican-descent, Catholic community of the United States is a reinforcement of existing values through a recommitment to the worldview of this people by means of an explicit, personal and public retrieval of its kinetics achieved by an innovative adaptation of its formal themes. Three rites of this community's popular spirituality are analyzed in order to discern the crisis in each context of culture, Christianity, and the world which may occasion conversion.Kenneth Davis is working with the Hispanic team of the staff of the International Office of RENEW. He has recently been inducted into the Academy of Hispanic Catholic Theologians of the United States (AHCTUS).     

ONCE MORE . . .

Books reviewed:
A History of the Sikhs, Volume 1: 1469–1839 , Khushwant Singh, Oxford University Press 2005 (0-1956-7308-5), xiv + 434 pp., pb $24.95
A History of the Sikhs, Volume 2: 1839–2004 , Khushwant Singh, Oxford University Press 2005 (0-1956-7309-3), xiv + 575 pp., pb $24.95 Reviewed by Nirmal Singh Hindu University of America
Keepers of the Story: Oral Traditions in Religion , Megan McKenna, Seabury Books 2004 (1-59627-006-3), xi + 211 pp., pb $16 Reviewed by David Tonghou Ngong Baylor University
A Concise Encyclopedia of the Philosophy of Religion , Anthony C. Thiselton, Baker Academic 2005 (0-8010-3120-6), viii + 344 pp., pb $24.99 Reviewed by Owen Anderson Arizona State University West
The Modern Theologians: An Introduction to Christian Theology since 1918 , David F. Ford, Rachel Muers (eds), Blackwells 2005 (1-4051-0277-2), xxi + 819 pp., pb £19.99 Reviewed by Philip McCosker Peterhouse, Cambridge     

NAMING THE HUMAN ANIMAL: GENESIS 1–3 AND OTHER ANIMALS IN HUMAN BECOMING

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. Thus Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations.     

Reviews

Books reviewed:
James K.A. Smith. Speech and Theology: Language and the Logic of Incarnation.
John B. Thomson. The Ecclesiology of Stanley Hauerwas.
Sarah Coakley. Powers and Submissions: Spirituality, Philosophy and Gender.
D. Stephen Long. The Goodness of God: Theology, Church and the Social Order.
Philip Dixon. Nice and Hot Disputes: The Doctrine of the Trinity in the Seventeenth Century.
Andrew Moore. Realism and Christian Faith: God, Grammar and Meaning.
G.R. Evans, ed. The Medieval Theologians: An Introduction to Theology in the Medieval Period.
David Willows. Divine Knowledge: A Kierkegaardian Perspective on Christian Education.     

Divine Omniscience: Is God's Foreknowledge at Risk in the Context of Contemporary Science?

Abstract

Does quantum indeterminacy threaten the classical theological doctrine of divine omniscience? Certain popular interpretations of quantum physics have challenged conventional ways of thinking about time and space, being and becoming. Consequently, the traditional doctrine that God knows all things, including future contingent events, has recently come under debate. This paper explores how the way we think about time affects the way we think about God's relation to time. Theologians need to be careful when appropriating scientific theories in their theological reflections because interpretations of those theories often bring along unnecessary metaphysical presuppositions. Using an interpretation of special relativity that focuses on the Lorentz transformation, this paper shows that modern physics does not truly challenge the doctrine of divine foreknowledge. In fact, modern physical theories can actually deepen theological reflection on the classical doctrine of divine omniscience.     

Kazimierz Dabrowski's Theory of Positive Disintegration and the American Humanistic Psychology

The author discusses the differences and similarities between Dabrowski's theory of positive disintegration and the theories of the American Humanistic psychologists. All are personality growth theories; however, the philosophical assumptions underlying the theories differ. The Humanistic psychologists subscribe to eudaimonistic ethics of self-fulfillment and happiness, whereas Dabrowski follows the Existentialists and stresses the dignity of human beings. He stresses the suffering associated with the attainment of higher levels of spiritual development. Underlying these different views on the nature of human existence may be differing assumptions about the metaphysics of evil. Theologians have discussed the metaphysics of evil since the early days of the church as the problem of theodicy. This article suggests that the American Humanistic psychologists and Dabrowski implicitly followed different theodicies. This could account for the resistance to Dabrowksi's theory in North America.     

BOOK REVIEWS

Book reviewed in this article: 60 YEARS OF ESCHATOLOGY-STUDIES: Jesus and the Kingdom : the Eschatology of Biblical Realism , by George Eldon Ladd. CHRISTIAN EXISTENTIALISM: 1) Studies in Christian Existentialism , by John Macquarrie CHRISTIAN EXISTENTIALISM: 2) Principles of Christian Theology , by John Macquarrie THEOLOGY OF THE EUCHARIST: The Eucharistic Words of Jesus , by Joachim Jeremias CONTEMPORARY THEOLOGY: Contemporary Continental Theologians , by S. Paul Schilling CONTEMPORARY THEOLOGY: The Theology of Rudolf Bultmann , edited by Charles W. Kegley DEVELOPMENT: War , Poverty , Freedom : The Christian Response. Concilium     

UPHOLDING THE HUMANUM: SCIENCE AND THEOLOGY'S FOUNDATIONAL CHARACTER1

Theologians in the liberal tradition have developed the distinctive method of critically correlating Christian revelation with critical interpretations of history, texts and social realities. Non‐foundationalists react to this stance by developing theological anthropologies for which interdisciplinary correlation is deemed unnecessary. In response, this paper argues for a retrieval of a philosophical anthropology that address the advances made in the fields of genetics and evolutionary biology, though aware of the secularizing failings of theological liberalism. In contrast to the anti‐religious materialism of scientists such as Daniel Dennett and Steven Pinker, human freedom needs to be argued on the basis of complexity science and the emergent systems it explains. Both correlationist and non‐foundationalist theological strategies are unable to respond to the threat to human freedom posed by scientific materialism. The science of emergent complex structures is the most plausible research programme for constructing a viable theological anthropology. To uphold the humanum is to uphold human freedom based on a scature. This leads me to suggest that theology is best characterized as foundationalist in the general sense of its universal scope.     

Major Challenges for African Women Theologians in Theological Education (1989–2008)

The paper reflects on the major challenges for African women theologians in theological education as presented and experienced in the Circle of Concerned African Women Theologians (“Circle”) which was launched in Ghana in 1989 as a community of African women theologians who come together to reflect on what it means to them to be women of faith within their experiences of religion, culture, politics and social‐economic structures in Africa. Four major challenges are identified that African women theologians have had to contend with and which are still present, namely (1) re‐defining the identity of African women theologians; (2) promoting more women to study theology and be on permanent staff; (3) inclusion of African women's theology in the theological curriculum; and (4) collaboration with male theologians.     

Whose Evolution? Which Theology?

The importance of scientific conflicts for theology andphilosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profound philosophical conclusions flow from their own alternativeaccount of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time theextent and limits of such implications.