Science and the Future of Theology: Critical Issues

The ambivalent reputation of theology as an academic discipline is attributed to the often circular character of its procedures based on presumed authoritative sources. Recently, science too has come under the shadow of "postmodernist" critiques but, it is argued, has been able to withstand them successfully and make epistemologically warrantedclaims to be depicting reality—thereby vindicating human rationality. Evolutionary epistemological considerations also reinforce confidence in the more general deliverances of the human exploration of reasonableness through inference to the best explanation (IBE). The consequences of applying IBE, with its associated criteria, in theological investigation are considered in relation to theology as it is and as it might be. A number of issues critical for thedevelopment of a credible theology are identified. In spite of the challenging and somewhat negative view of contemporary theology to which this leads, hope is expressed that a genuinely credible "evangelical,""catholic," and liberal theology may yet emerge for the new millennium.     

Citizen Science,the Body of Christ,and Testimonial Epistemology

How does explicit theological knowledge emerge out of communal practices, who is involved in its production, and what are its procedures? These are neither neutral nor arbitrary methodological questions; they are themselves deeply theological. Digital innovations and the subsequent transformations of society and academia invite us to redefine the work of theology. Epistemologically drawing on a theology of the cross and centring the communal nature and vulnerable existence of the witnessing community, we develop a model of doing theology that is collaborative and exploratory within the medial transformations of the digital age. Taking cues from participatory research conceptions of “citizen science,” we propose going toward and beyond a “citizen theology.” We need the courage to conceive of a theology that is ultimately centreless. Therefore, we cannot aspire to testimonially responsible forms of doing theology without striving for epistemic justice and diaconal empowerment at a global level. The “distributed theology” we envision promotes global (catholic), decentral (apostolic), and communal (local) forms of knowledge production by the whole of the body of Christ in ever more distributed ways.     

Theology as Conversational Event: Karl Barth, the Ending of "Dialogue" and the Beginning of "Conversation"

This essay deals with a commonly voiced concern with Barth's theology as expressed in the form that his theology illegitimately secures itself from critique, polices its narrow location assiduously and only lets in a few carefully vetted others when convinced that they can be useful. In contrast, through exploring John Milbank's distinction between dialogue and conversation it becomes possible to critique James Barr's and Clark Pinnock's understandings of “conversation” in a way that serves to hear Barth, and what it entails for theology to be “conversational”, significantly differently. Indeed, it will be maintained that “conversation” is an appropriate metaphor to apply to what Barth was doing with his theology.     

Jewish Studies at the Crossroads of Anthropology and History: authority,diaspora, tradition

In recent years, critical thought and theological discourse have been challenging each other, as they share mutual themes alongside contesting motivations. Against this broad background, this outline presents a possible formula for “critical theology,” which negotiates between the critical and the theological fields of inquiry. Stemming from the contemporary Israeli framework of religion, society and political imagination, the formula points to the difference between the call to critically navigate in the theological field of meanings, and the call to faithfully adopt its message; between the call “to the call” of theology, and the call “by means of” theology. By doing so, the outline aims to present theology as the original realm of non-religious, perhaps even un-religious, critique, and not as its adversary, while nonetheless maintaining “the religious” as such. Critical theology, we suggest, from our Israeli/Jewish perspective, is a social and political challenge of our time in which religion and religiosity have returned to the forefront of the social, political and cultural world.     

A Pentecostal Way of Doing Theology: Method and Manner

Abstract:  Pentecostalism as a Christian religious movement has been given much attention by historians, sociologists and even biblical scholars yet little attention has been given to the development of a Pentecostal theology. This article emphasizes the necessity of doing Pentecostal theology by means of an integrative methodology and in a narrative manner that flows out of Pentecostal identity. Pentecostal theology must move beyond the impasse created by subsuming its identity under the rubric of 'Evangelical' in order for it to articulate a vibrant fully orbed mature Pentecostal theology. This can be accomplished only when 'Pentecostal' is taken seriously as an authentic Christian tradition with its own view of reality. I argue that one very important way of articulating a Pentecostal theology in keeping with its identity is to ground it pneumatologically and organize it around the Five-fold Gospel.     

Divine Unity and the Divided Self: Gregory of Nyssa's Trinitarian Theology in its Psychological Context

In the last hundred years Gregory of Nyssa's Trinitarian theology has received a substantial amount of attention. Unfortunately, it has been appropriated because of its perceived psychological content—so much so that Gregory's Trinitarian theology becomes re–stated as the Trinity as "personal relationship" or as "locating consciousness(es) in the Trinity." To be sure, a knowledge of Gregory's psychology reveals its role in his Trinitarian theology; however, it also makes clear that personal relationship or consciousness are not important, substantial psychological concepts in the way that they are often taken to be by contemporary interpreters. Rather, Gregory's psychology takes its fundamental shape from a concern for the integrity of the will in its action.     

A Patrimony of Idols: Second-Wave Jewish and Christian Feminist Theology and the Criticism of Religion

This article suggests that second-wave feminist theology between around 1968 and 1995 undertook the quintessentially religious and task of theology, which is to break its own idols. Idoloclasm was the dynamic of Jewish and Christian feminist theological reformism and the means by which to clear a way back into its own tradition. Idoloclasm brought together an inter-religious coalition of feminists who believed that idolatry is not one of the pitfalls of patriarchy but its symptom and cause, not a subspecies of sin but the primary sin of alienated relationship. The first moment of feminist theology’s criticism of patriarchal power is not that it is socially unjust, but that it has licence to be unjust because it is idolatrous. Yet, neither opponents of feminist theology who dismiss it on the grounds that it is a secular import into the tradition, nor feminist students of theology and religion, have paid sufficient attention to feminist theology’s counter-idolatrous turn as the religious ground of women’s liberation. Here, the freedom and becoming of women is dependent on the liberation of the religious imagination from captivity to a trinity of idols: the patriarchal god called God who is no more than an inference from the political dispensation that created him; the idol of the masculine that created God in his own image and the idol of the feminine worshipped as an ideational object of desire only as the subordinated complement of the masculine and as a false image that becomes a substitute for the real, finite women whose agency and will it supplants.     

WHY SHOULD THEOLOGY BE UNNATURAL?

The recovery of theological integrity effected by Karl Barth has very much to do with his polemic against natural theology. Theology has regained credibility, however, at the price of being made unnatural, severed from the world in its own ecclesiastical sphere. This actually represents an indirect endorsement of natural theology inasmuch as the naturalistic understanding of the world is taken for granted as the way the world is. One result of this is the virtual abandonment of nature for theology, reflected in an alienation from science and a disinterest in ecology. The more specific object of Barth's critique of natural theology, Nazism, may also exert a reverse influence on Barth's theology, helping to account for its Christological exclusivism. The implication of this is that the critique of natural theology requires a renewed appreciation of the naturalness of theology.     

Twenty Years in the Science and Theology Alpine Climbing Club

The important role of hope in the author's thinking is acknowledged. While natural theology is important in its proper place, Christian theology centers on the God and Father of our Lord Jesus Christ. Its discourse will need to avail itself of the power of symbol.     

Islamic theology and theological engineering in the Nordic setting

The aim of this article is partly one of identifying and problematizing obstacles and realistic possibilities regarding the emergent field of Islamic theology in the context of Nordic universities, with special emphasis on Denmark. For the moment, a full-scale Danish Islamic theology programme designed for Muslims seems an almost herculean task for a variety of reasons, the most important of which will be identified and critically discussed. Currently, a small-scale programme is the most feasible option and, as such, it has recently been launched at the Faculty of Theology at the University of Copenhagen. The article closes with an excursus arguing that not only would Nordic Muslim communities benefit from the establishment of an Islamic theology programme at the university level, Christian university theology today would certainly also benefit if an Islamic theology study-module were to be added to the standard curriculum. In a multi-religious society, sound academic knowledge about Islam and its relationship with Christianity is indeed a desideratum for the contemporary Christian theology student.     

Seeking Hospitable Discourse on the Sacrament of Baptism

Not salvation but spirituality gives a hospitable rationale for the practice of baptism. On the basis of Luther's theology of grace and justification (Large Catechism) and the purpose of sacraments as stated in the Lutheran confessional texts (Augsburg Confession), Lutheran sacramental theology today can re‐adjust its language about the “necessity” of baptism and consider its hospitable interpretation and practice.     

Lamentations 5:21 within the Development of Thomas Aquinas' Theology of the Grace of Conversion

As a case study in Thomas Aquinas' use of Scripture, this article examines his appeals to Lamentations 5:21 over the course of his career, highlighting the ways in which it informs the development of his mature theology of the grace of conversion. These considerations show how key Scripture verses not only inspire the material content of Thomas' theology, but also serve as indispensible formal components for its expression.     

KARL BARTH AND THE RELATIONSHIP BETWEEN PHILOSOPHY AND THEOLOGY

It is commonly held that Karl Barth emphatically rejected the usefulness of philosophy for theology. In this essay I explore the implications of Barth's theological epistemology for the relationship and proper boundaries between philosophy and theology, given its origin in Barth's theology of revelation. I seek to clarify Barth's position with respect to philosophy by distinguishing the contingency of its offence from any necessary incompatibility. Barth does not reject philosophy per se, but the way in which philosophy is typically conducted. This is made explicit through an analysis of Barth's censure of the uncritical acceptance in theology of modernist philosophical presuppositions. I nuance Barth's response to a collection of philosophical assumptions that are rarely distinguished in theological literature. Finally, I highlight a representative instance of Barth's reflections on philosophy in relationship to theology, to demonstrate that the criterion for evaluating the usefulness of philosophical assumptions and methods in the service of theology is the same criterion by which theology is itself evaluated.     

Badiou,Keyser, and the Theo-mathematics of the Infinite

Abstract

This paper discusses Alain Badiou's dissolution of theology in light of his equation of ontology and mathematics and his separation of the infinite from the one. I argue, however, that Badiou leaves open a place for theology, and I exploit this for theology by drawing on the work of the American mathematician Cassius Jackson Keyser. Keyser suggests a more positive relationship between mathematics, ontology, and theology, and his claim that theology is the science of idealization allows us to begin to think about how one might go about doing philosophical theology after Badiou.     

Theology and Politics in Contemporary Greece

This article examines the interaction between theology and politics in the case of the “theology of the 1960s,” a theological renewal movement that emerged in Greece in the 1960s, accompanied by the call for a “return to the Fathers.” The first part of the paper seeks to describe the position of the theology of the 1960s toward politics, while the second considered the position of politics after 1974 toward the theology of the 1960s. It concludes that there was a partial instrumentalization of the theology of the 1960s for tactical political ends. This was a missed opportunity leading to politics becoming devoid of all spiritual content, while theology lost its feedback from social experience and its penetration into society. The article concludes by making several suggestions for the tasks that lie ahead, including the need to cultivate a critical history of the political intervention and the social role of Orthodox theology, and to expand the issues that concern Orthodox theology, such as anthropology or cosmology, to embrace questions of the role of the meaning of history and progressive change in human society.     

Theology: Reduction or Autonomy?

Issues of the nature and task of theology remain important to the science-theology dialogue. This paper lays out a framework for understanding the nature of theology in relation to the other sciences. In particular, I argue that the primary question remains one of autonomy and reduction. If theology is a genuine academic discipline, then it should be an autonomous field with its own subject matter and norms. Wolfhart Pannenberg argues that theology is the science of God, but I suggest that theology be more broadly understood as the science of meaning. If we recognize this, the modes of interaction between theology and the other sciences becomes clearer.     

Eschatology After Nietzsche: Apollonian,Dionysian or Pauline?

Ancient and (post)modern versions of the Greek two-world metaphysics – in both its Platonic (Apollonian) and Hegelian (Dionysian) variations – are explored and contrasted with the Pauline two-age eschatology. This eschatology is shown to be further removed from and more subversive of the metaphysical and epistemological dualisms of modernity than is postmodernism. Reformed federal theology and its biblical theology movement provide a resource for the recovery of the christological and eschatological tension in Pauline theology, enabling Christian theology to reintegrate revelation within the history of redemption and to articulate an eschatology of the pilgrim community.     

The Future of the Past: The Contemporary Significance of the Nouvelle Théologie

Abstract:   The nouvelle théologie was a noticeably diverse movement, but if it had a core it was not in opposition to Thomism, or in a claim that patristic sources were to be privileged in theology. Rather, it was in a serious examination of all historical theological resources that both recognized their diversity and partiality but also sought to find in them resources for the renewal of theology. In contrast to the situation into which the nouvelle théologie developed, the danger for theology today is not a captivity to a particular historical source, but a refusal to engage seriously with any historical material, because it is seen as irrelevant, or positively harmful, to the theological task for various reasons. The chastened traditionalism of the nouvell théologie might thus be seen to have something to say to our own day, as well as its own.     

Contemporary Thinking on the Role and Ministry of Women in the Orthodox Church

The article is concerned with contemporary Orthodox thinking on the role of women in the Church. This topic is explored in the context of Orthodox theology, tradition and history. The starting point for Orthodox theology as regards the division of humanity into masculine and feminine is fundamental to understanding the Orthodox Church's view on the past, present and future role of women. In particular, the current issues of restoring the female diaconate and ordaining women to the priesthood present a significant challenge to the Orthodox Church in its understanding of the meaning of faithfulness to tradition and its discernment of the work of the Holy Spirit.     

Faith and Praxis in Theology

In this article the author examines the relationship between faith and praxis in theology. The contemporary trends that make this relationship crucial for theology are noted, and its implications for Christian witness are explored through a brief analysis of several “liberation theologies.” The development of the relationship between faith and praxis is traced in Latin American liberation theology, African Christian theology, Asian Christian theology, feminist theology in the United States, and Black theology in the United States. Finally, some observations are given regarding the kind of faith and praxis that is demanded of Christians who would give authentic witness today.