The Consubstantial Otherness of God: Divine Simplicity and the Trinity in Hans Urs von Balthasar

Martin explores divine simplicity according to the twentieth‐century Catholic theologian Hans Urs von Balthasar. She grants that Balthasar does not provide a traditional presentation of the attribute of divine simplicity. In his doctrine of the Trinity, Balthasar emphasizes such themes as distance, “hiatus,” and infinite difference, none of which seems to promise a robust doctrine of divine simplicity. Indeed, some have suggested that Balthasar's Trinitarian theology does not allow for traditional claims about divine simplicity. Martin argues, however, that one finds in Balthasar's Trinitarian theology the doctrine of divine simplicity, assumed as an internalized starting point and rooted in his understanding of the analogia entis. This can be seen, for example, in his various engagements with Aquinas as well as with contemporary thinkers such as Gustav Siewerth and Erich Przywara. Likewise, when addressing the issue of whether the Trinitarian Persons can be “counted” according to our normal understanding of number, he insists with Evagrius that God is simple. In the same context, he similarly draws upon Plotinus, Basil of Caesarea, Gregory of Nyssa, Gregory Nazianzen, Tertullian, Ambrose, and Aquinas. Martin therefore gives particular attention to the Theo‐Logic and to Balthasar's affirmation in his Trinitarian theology of the points that the divine Persons are fully God, the divine attributes are identical with each other in God, and the distinction of Persons has to do not with three parts of God but with opposed subsistent relations.     

The Good, the Bad, and the Ugly

The impact of the activation of positive and negative components of an ethnic stereotype on judgments of responsibility for both positive and negative stereotypic behaviors was considered. Overall, stereotype activation biased judgments in a stereotype-consistent manner, across both positive and negative scenarios. Generalization of these judgments to more global trait perceptions of the target was limited to the negative scenario. Results are discussed in terms of both the use of stereotypes as inferential shortcuts and in-group favoritism mechanisms.     

Self‐forgiveness: The Good,the Bad,and the Ugly

Traditionally, self‐forgiveness has been framed as a process that helps facilitate psychological as well as physiological well‐being following wrongdoing. In the present paper, we outline the limits and boundaries of this presupposition. Specifically, we outline contexts in which self‐forgiveness might yield negative consequence that include, among other things, a continuation of the wrongful behavior. First, we provide evidence that self‐forgiveness for ongoing, wrongful behavior (e.g., smoking) alleviates negative feelings associated with acknowledged wrongs committed by the self, which does little to motivate behavioral change. We then discuss the complication that is pseudo‐self‐forgiveness – a situation in which people shift some responsible away from the self for wrongs committed by the self. This outward shift in responsibility lets the self “off the hook”, which increases the likelihood that the wrongful behavior will continue. Drawing on these discussions, a path model for behavioral change that places self‐forgiveness at its core is offered. Although we present some pessimism regarding the outcome of the self‐forgiveness process, this paper points to situations and attributions that maximize its positive effects.     

The National Board for Certified Counselors: The Good,the Bad,and the Ugly

The National Board for Certified Counselors (NBCC) was a good idea whose time has come and gone. It no longer makes sense to promote the National Certified Counselor (NCC) credential when most states now have counselor licensure. It has yet to be established that the National Counselor Examination (NCE) differentiates between good and bad counselors, nor are there any data that suggest that NCCs are any better counselors than are non NCCs. For probably most of the current 16,020 NCCs, NCC status is redundant and useless: for everyone, it is costly. If NBCC is as great as its proponents would like us to believe, how come only 8% of American Counseling Association (ACA) members are also NCCs? Included are suggestions as to how counselors could better spend the money they would save by not becoming or renewing their certification.     

Editorial: Evidence on Questionable Research Practices: The Good,the Bad,and the Ugly

Purpose

Questionable research or reporting practices (QRPs) contribute to a growing concern regarding the credibility of research in the organizational sciences and related fields. Such practices include design, analytic, or reporting practices that may introduce biased evidence, which can have harmful implications for evidence-based practice, theory development, and perceptions of the rigor of science.

Design/Methodology/Approach

To assess the extent to which QRPs are actually a concern, we conducted a systematic review to consider the evidence on QRPs. Using a triangulation approach (e.g., by reviewing data from observations, sensitivity analyses, and surveys), we identified the good, the bad, and the ugly.

Findings

Of the 64 studies that fit our criteria, 6 appeared to find little to no evidence of engagement in QRPs and the other 58 found more severe evidence (91 %).

Implications

Drawing upon the findings, we provide recommendations for future research related to publication practices and academic training.

Originality/value

We report findings from studies that suggest that QRPs are not a problem, that QRPs are used at a suboptimal rate, and that QRPs present a threat to the viability of organizational science research.

     

Balthasar and the Eclipse of Nietzsche

This essay is about Hans Urs von Balthasar’s critical appropriation of Nietzsche as a prophetic and apocalyptic thinker whose thought presents a challenge to a tired European culture and a petrified form of Christianity. But it is also about a particular expiration date for this critical appropriation which can be dated to the 1940s. The bulk of the essay deals with two early texts of Balthasar in which Nietzsche is a dominant figure, that is, Balthasar’s dissertation, Geschichte des eschatologischen Problems in der modernen Literatur (1928) and Apokalypse der deutschen Seele (1939). The centrality of Nietzsche in these texts makes it all the more shocking that by the mid 1940s Balthasar’s engagement has essentially come to an end. The hypothesis put forward is not that the questions raised by Nietzsche have ceased to have pertinence, but that Heidegger, who had also from the beginning been an important figure for Balthasar, essentially takes over Nietzsche’s apocalyptic provocation and thereby eclipses him. Thereafter, Heidegger becomes not only the emblem of the best that Phenomenology can do, but also of a form of Nietzschianism that is more subtle and complex in its negotiations with Christianity and precisely for that reason more dangerous.     

The Inaugural Address: Other Minds, Rationality and Analogy

Some see the co-cognitive view of how we arrive at judgements about others' thoughts as a version of the analogy approach, where I reason from how I find things to be with me to how they will be for others. These thinkers think it a virtue of the view that it need not accept any linkage between thought and rationality. This paper will, however, defend the view that a co-cognitive view is a natural ally of theories which link thought and rationality. It will try to show that exclusive stress on analogy is unduly sceptical about our cognitive capacities and overestimates our similarity to each other.     

The Eschatological Body: Gender, Transformation, and God

This paper examines the obsession with the "body" that has been such a marked feature of late-twentieth-century Western culture, and argues that it hides a profound eschatological longing. By throwing into contrast the work of the contemporary secular feminist Judith Butler and that of the fourth-century church father Gregory of Nyssa, an ironic set of thematic continuities between them is highlighted. Despite their great differences in metaphysical commitment, both authors seek to upend gender binaries and to envisage a labile "body" capable of creative gender transformations. It is argued finally that Gregory's more explicit eschatological horizon satisfies a latent longing for the divine in Butler's complex (and much disputed) work.     

The Technological Factor: Redemption, Nature, and the Image of God

This paper begins from the premise that being in the image of God refers humanity neither to nature nor to its technology but to God. Two positions are thereby rejected: (1) that nature should be treated as a source of salvation (Heidegger), and (2) that redemptive significance may be ascribed to technology (Cole-Turner, Hefner). Instead, theological judgments concerning technologyrequire the reconstruction of theological anthropology. To this end, the image of God ( imago dei ) is reconceived in terms of sociality , temporality , and spatiality to show how humanity may be understood as imaging God in a technological society.     

The Aesthetic Collision: Hans Urs von Balthasar on the Trinity and the Cross

The relationship envisioned by Hans Urs von Balthasar between the Trinity and the events of Christ's passion and death has elicited concern from various theologians that he has muddled the important distinction between God's eternal life ad intra and his interaction with the world through the economy of his actions. This article argues that such a reading of Balthasar's theology is ultimately a serious misconstrual of his work since it overlooks the aesthetic categories established early in The Glory of the Lord through which his narration of the cross‐event must ultimately be interpreted. By interpreting Balthasar in this manner, this article clarifies the content of what is perhaps Balthasar's most important theological contribution, and provides a creative alternative for how best to situate the relationship (oft‐discussed in twentieth‐century theology) between the Trinity and the crucifixion.