On Aquinas's Theological Reliabilism

In an essay titled Aquinas on the Foundations of Knowledge, Eleonore Stump rejects the idea that Aquinas's epistemology is foundationalist. I agree with Stump, and share in her conviction that the Angelic doctor developed instead what can be seen as a kind of theological reliabilism. In this article, I intend to take her position a step further. First, I would like to show that Thomistic reliabilism falls into a vicious circle if seen as based on a merely rational theism. Second, I am going to argue that for Aquinas such reliabilism depends instead on Christian faith, construed as the act of believing the revealed truth by virtue of the love relationship that God allows human beings to have with him.     

THE SERMON ON MOUNT MORIAH: FAITH AND THE SECRET IN THE GIFT OF DEATH

This essay is an investigation of three attempts to think faith. I find my starting place in Jacques Derrida's The Gift of Death, 1 one of the most important treatments of Christianity in Derrida's later thought, which was increasingly insistent in its engagement with religious questions up until his death in 2004. This reading of The Gift of Death will focus particularly on the question of secrecy and its relationship with faith, leading necessarily to an account of Derrida's reading of two of his primary references in this text: the second essay of Nietzsche's Genealogy of Morals 1 and Kierkegaard's Fear and Trembling. 1 Rather than simply rendering a judgment on Derrida's reading, I will endeavor to read these texts together, extending (or expanding upon) Derrida's reading while questioning some of the positive formulations he makes in his own name – all the while remaining attentive to the gambles involved in thinking faith.     

Locke and Leibniz on Religious Faith

In the Essay Concerning Human Understanding, Locke maintains that ‘Reason must be our last Judge and Guide in every Thing,’ including matters of religious faith, and this commitment to the primacy of reason is not abandoned in his later religious writings. This essay argues that with regard to the relation between reason and religious faith, Locke is primarily concerned not with evidence, but with consistency, meaning, and how human beings ought to respond to their inclinations, including their inclinations to believe. Leibniz, on the other hand, stakes out an alternative conception of the relationship between faith and reason that assigns to faith the role of a primary truth. For Leibniz, some religious propositions can be believed immediately and without an additional examination and evaluation by reason. The essay maintains that the differences between the two regarding faith and reason are tied to a broader disagreement about how much of the human understanding is due, in Locke's words, to ‘Labour, Attention and Industry’.     

Education and the Importance of Religion in Decision Making: Do Other Dimensions of Religiousness Matter?

The relationship between education and the importance of religion in everyday decision making is examined using data from two national surveys of American adults. People who have higher levels of education are less likely to rely on the Bible and the teachings of their place of worship for guidance in their decision making. However, previously undocumented contingencies attenuate the effect of education: (1) attending religious services regularly; (2) involvement in religious activities; (3) praying more frequently; (4) believing in the literal interpretation of the Bible; and (5) greater certainty in one's personal faith. These patterns hold net of income, which is also negatively associated with religious‐based decision making—and only the socially integrative aspects of religiousness attenuate that association.     

Faith Development in the Adult Life Cycle

SUMMARY

The FaiTh Development in the Adult Life Cycle Project, completed in 1987, studied the relationship between the aging process and faith development. It is not limited to older adults, but addresses issues of faith development throughout the entire aging cycle.

A telephone sample of 1000+ persons was surveyed by the Gallup Organization, supplemented by in-depth interviews with 41 persons. The data were analyzed in the context of seven hypotheses related to the topic.

Among the findings were: faith development is not significantly related to age; it does not differ qualitatively by sex, although men's and women's approaches to faith development are subtly different; and there is a positive correlation between psycho-social health and faith development.     

Belief, faith, and acceptance

Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception of belief is central in all these cases, and sometimes the term ‘belief’ is used where ‘faith’ or ‘acceptance’ would better express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something to have a property) and, more importantly, belief in (a trusting attitude that is illustrated by at least many paradigm cases of belief in God). Faith is shown to have a similar complexity, and even propositional faith divides into importantly different categories. Acceptance differs from both belief and faith in that at least one kind of acceptance is behavioral in a way neither of the other two elements is. Acceptance of a proposition, it is argued, does not entail believing it, nor does believing entail acceptance in any distinctive sense of the latter term. In characterizing these three notions (and related ones), the paper provides some basic materials important both for understanding a person’s religious position and for appraising its rationality. The nature of religious faith and some of the conditions for its rationality, including some deriving from elements of an ethics of belief, are explored in some detail.     

The Moral Argument for the Existence of God and Immortality

This essay tries to show that there exist several passages where Kierkegaard (and his pseudonyms) sketches an argument for the existence of God and immortality that is remarkably similar to Kant's so‐called moral argument for the existence of God and immortality. In particular, Kierkegaard appears to follow Kant's moral argument both when it comes to the form and content of the argument as well as some of its terminology. The essay concludes that several passages in Kierkegaard overlap significantly with Kant's moral argument, although Kierkegaard ultimately favors revealed faith over natural theology in general and Kant's moral faith in particular. Whereas Kant uses the moral argument to postulate the existence of God and immortality, Kierkegaard mainly uses it as a reductio ad absurdum of non‐religious thinking.     

New Atheism and Old Christianity More MajorumAtheist Delusions. The Christian Revolution and Its Fashionable Enemies – By David Bentley Hart

David Bentley Hart has challenged the New Atheism with a careful book about the stirring history of Christianity and its vast gifts to occidental culture: the founding of the person and something Hart titles ‘total humanism’. With ease and exactitude, he defends Christianity with historical tools in claiming that the faith is neither inherently violent nor attempted to destroy antique literature. Against its critics, Hart further holds that Christianity was not inimical to the development of natural science, but rather enabled its progress by steering it to practical, human‐oriented purposes. The argument of the book then takes a polemic turn in fearing the decay of this total humanism in an age of secularism. In the following review essay, I attempt to outline some of the main arguments of Hart's praiseworthy book before suggesting that the Christian ‘revolution’ might be better characterized as a renewal of antiquity. A less revolutionary tale of Christianity is one of a slow and liberal amalgamation of the finest wisdom and truest beliefs from the past and pristine worlds of Melchizedek, Akhenaten or Artaxerxes.     

Søren Kierkegaard and Karl Barth: Reflections on a Relation and a Proposal for Future Investigation

Karl Barth's relationship to Kierkegaard is one that is complex but often solely understood by means of Barth's own explicit reflections on Kierkegaard near the end of his life. This article revisits this history not only to cast light on the reasons for Barth's explicit distancing of himself from Kierkegaard's work, but also to provide evidence that Kierkegaard's influence upon Barth's thinking may have ranged further and in more subtle ways than is often acknowledged. This is particularly seen when Kierkegaard's understanding of Christology and the objectivity, rather than subjectivity, of faith is taken into account. Such an examination may provide warrant for a reappraisal of the relation between these two figures.     

THE ACHIEVEMENT OF MICHAEL WYSCHOGROD

Michael Wyschogrod is the most important Jewish thinker in the Modern Orthodox tradition since Joseph Soloveitchik. The key to Wyschogrod's significance consists in the point where he differs from Soloveitchik most dramatically. Whereas Soloveitchik held that “the religious or theological logos should not be employed as the medium of communication between two [different] faith communities”, Wyschogrod regards such communication as a Jewish imperative. The essay explores Wyschogrod's use of “the theological logos as the medium of communication” with reference to his understanding of the relation of faith and reason as illustrated by the story of Franz Redner, a Holocaust survivor.     

A Critical Response to Zhang Longxi

This is essay is a critical response to Zhang Longxi's argument that Taoist philosophy is susceptible to Derrida's arguments against logocentrism. I present two main arguments. First, I argue that Zhang fails to provide sufficient evidence that would show Taoism is logocentric. Moreover, even if Zhang could provide support for such a claim there cannot be a general deconstructive argument against logocentrism. Derrida's arguments against logocentrism work from within a specific text. The second argument offers reasons for believing Taoism is decidedly not logocentric because it lacks, among other things, the phonocentrism Derrida was intent on criticising. The 'presence' mentioned in Taoist literature is antithetical to the Platonic notion of Forms; it is not the presence of unchanging ideas in a rational mind. Zhuangzi and Plato do not share the similarities attributed to them by Zhang.     

Philosophy as the In-Between

What is the difference between doing philosophy and doing the history of philosophy? Where should the line be drawn between “using” previous philosophers to make one's point and discussing what past philosophers claimed? In trying to confront these questions, this essay starts with a reflection on the difference between doing philosophy and doing the history of philosophy as proposed by the French philosopher Gilles Deleuze, and confronts it with a different one derived from the German philosopher Martin Heidegger. The ideas developed by Heidegger will then lead to a definition of “philosophy” and to some etymology-based reflections on what a “philosopher” is that Plato proposes in his “Symposium”. The essay continues by arguing that, when doing philosophy, it is necessary to return to philosophy's past in order to recoup philosophical momentum. The essay concludes with some reflection on the possible similarities between Plato's characterization of Eros as the first philosopher and the difference between doing philosophy and doing the history of philosophy.     

The Justice of Faith

This essay proposes an alternative interpretation of Saint Paul's notion of justification by faith in his letters to the Philippians and to the Galatians. Justification is replaced with justice in the famous formula, and an erotic meaning of faith is emphasized in place of trust or weakly held knowledge. Eros and justice come together in Paul's use of nuptial imagery to describe his relation to Christ. Justice is communion, the sharing of all things. Faith is just because it is open to this communion.     

FALLIBILISM,FAITH AND THEOLOGY: PUTTING NICHOLAS RESCHER TO THEOLOGICAL WORK1

This essay explores the possible theological relevance of Nicholas Rescher's pragmatic‐idealist account of human reason. An initial case is made for the prospective hospitality of Christian theology to Rescher's thought, contrary to his early misgivings. The intrinsic relationship between Christian faith and a fallibilist self‐regard is then explored. Next Rescher's more recent constructive reflections are considered and their limitations identified. Finally the lineaments of a thoroughgoing Trinitarian appropriation of Rescher's thought are traced together with its implications for the character of Christian theology and ecclesial reality.     

Religious Ego Identity and Its Relationship to Faith Maturity

The relationship between religious ego identity and religious faith maturity was investigated among college students (M age % 19.8 years) using J. E. Marcia's (1966) religious ego status classification system, which is based on the presence or absence in an individual of an exploration of religious values or beliefs and commitment to them; the system also contains a measure of religious faith maturity. Results showed that individuals with a diffusion status (no exploration, no commitment) were less mature in religious faith than those with a foreclosure status (no exploration, commitment), a moratorium status (exploration, no commitment), or those classified as achieved (exploration, commitment). Compared with individuals classified as foreclosed, achieved individuals integrated more effectively the religious faith maturity dimension of service to humanity and community as well as service of self to a transcendent reality.     

Organizing Race

Faith‐based community organizing is receiving an increasing amount of attention from scholars of religious ethics. This essay is motivated by the worry that accounts of such organizing depend on a problematic embrace of multiculturalism, an embrace characteristic of our neoliberal era. Like the powers that they purport to challenge, organizing efforts often embrace difference (racial, gender, and religious) only when it is carefully managed. This is being challenged by theological accounts of organizing that take the religious dimension of such efforts seriously, as well as by feminist critiques of community organizing. This essay probes how race might be taken just as seriously by religious ethicists who study community organizing. Drawing on the civil rights movement's legacy of faith‐based community mobilization as well as traditions of Black theological reflection, this essay challenges the easy embrace of multi‐racial coalitions in faith‐based organizing.     

Simone Weil on Labor and Spirit

This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a critique of capital as a “force” that disrupts the individual's relation to her own work by reducing it to the mere activity of calculable “production.” Capital reduces labor to an abstraction and thereby uproots human subjectivity, on a systemic scale, from its connection to living praxis, or what Weil calls spirituality. Life itself is exchanged for a simulacrum of life. In positioning living labor as spiritual, Weil's work offers a corrective to these deadening practices.     

Medieval Consideration and Moral Pace

This essay examines the relationship between virtue and understandings of time through a comparative examination of two medieval Christian writers, Bernard of Clairvaux and Thomas Aquinas. By locating temporal dimensions of virtue primarily in discussions of prudence, this essay compares Thomas's account of the virtue of counsel as preparatory to prudent judgment with Bernard's earlier account of consideration as an integrating virtue that coordinates an examination of physical surroundings and social responsibilities with an examination of one's own inner life and history of moral decisions. The essay argues that accounts of virtue ethics focusing on tradition‐specific views of the human good and practical reasoning are insufficient if they do not also examine how practical reasoning interprets and responds to religious interpretations of time that disclose the distinctive kinds of moral problems arising in each historical period.     

A Preliminary Investigation of the Role of Religion for Family Members of Lesbian,Gay Male,or Bisexual Male and Female Individuals

Religious faith is an important aspect of many people's lives, but the doctrinal teachings of many faiths are that homosexuality is a sin. Little is known about the impact of these teachings on the family members of lesbian, gay male, or bisexual male and female (LGB) individuals. Eighty‐eight family members of LGB individuals were surveyed regarding the role of religion in acceptance of their family member and how they reconciled any conflicts between religious beliefs and family member's sexual orientation. The most commonly identified theme was believing that the unconditional love associated with God extended to their LGB family member. Implications for counselors are discussed.     

'The Christian as Christ to the Neighbour': On Luther's Theology of Love

Abstract: This article explores the theology of love advanced by Martin Luther, relating it to his account of the presence of Christ by faith in other people, and to his biblical expositions. In outlining Luther's contrast between the love of God and the human loves, it is argued that Luther nonetheless is still able to value human love. Finally, the relationship between love and faith in Luther is described: love is chief among the many gifts of God that we receive by faith.