Beyond the New perspective

Krister Stendahl’s famous 1963 Harvard Theological Review article, “The Apostle Paul and the Introspective Conscience of the West”, is often seen as the kick-starter of the New Perspective on Paul. According to Stendahl, Protestantism could not trace its theological roots to the Pauline correspondence. Dogmatic reflections on the human condition had to await a figure like Augustine, whose elaborate theology complied with the new situation of the church as the official religion of the Empire. Nevertheless, in order to argue his case as a missionary among Jews and Gentiles, Paul was informed by the discussions of the human condition that characterized Hellenistic Judaism. A glance at Philo’s writings will help us to identify the problems to which Paul saw the Christ-event as the solution. Scholars are aware that in De opificio mundi – in his interpretation of the generation of the first woman and her fatal encounter with the snake (Opif. 152, 161) – Philo engages with the discussions among the various philosophical schools of his time about the character of the primary driver of human action. In this exposition, which links the desire for pleasure with generation – and consequently with the flesh – we find a preconception of Augustine’s doctrine of original sin. The present essay argues that anthropological ideas similar to those found in Philo’s treatises also influenced the arguments in Paul’s letters – above all Rom 7 and Gal 2. Consequently, some of the “truisms” of the New Perspective – and, especially, those of the radical branch of it – must be revisited and revised.     

Towards an Understanding of the Ontological Conditions issuing from Original Sin

The aim of this paper is to explore in the light of recent scientific discoveries, coupled with a return to biblical orthodoxy, the question of the Fall (Augustine and Paul, Gen. 3, Rom. 7), and the apparent intergenerational conditions of original sin. This is the human condition – East of Eden. Invoking Darwin's theory of evolution through natural selection from random mutation as a means of repudiating the existence of original sin can no longer be sustained, scientifically; the biology of horizontal gene transfer (HGT), transgenerational epigenetics (TGE), accelerated evolution (AE) and biological plasticity (BP) has rendered Darwinism grounded in a Naturalistic methodology an inadequate explanation. If humanity is ‘born this way’ – mired in sin – have we condemned ourselves and our children to this status? How does this affect the relationship between biology and free will, between a form of predestination and decision‐making? Therefore, this paper is towards an understanding of the ontology of the original, or first, sin, and is a biblical and scientific exploration of postlapsarian humanity's self‐willed state, ‘East of Eden.’     

‘Sin is Rightly Called the Punishment of Sin’: Francis Turretin’s Reformed Doctrine of Sin

ABSTRACT

This article contextualizes Francis Turretin’s (1623–87) doctrine of sin, and in particular his understanding of sin as a punishment for sin. Specifically, it elaborates on the theological context into which Turretin speaks. Through analyzing Turretin’s historical situation, it progresses to the content of Turretin’s theology in light of his theological and political opponents. Utilizing Turretin’s Institutes of Elenctic Theology (1679–1685), St Augustine’s Contra Julianum, and John Calvin’s Institutes of the Christian Religion, amongst others, this article evaluates Turretin’s view of the doctrine of sin and its relation to medieval and early-modern European theology. Ultimately, it argues that Turretin’s view of sin as a punishment of sin is born from his understanding of God’s holiness being demonstrated through his ‘vindicatory justice’ and Turretin’s self-understanding as an ‘orthodox’ theologian in the grand tradition of Western theology extending back to the Church Fathers.     

A Response to Paul Griffiths’ Annihilationist Proposal

In his recent influential theological work, Paul Griffiths, the esteemed Buddhism scholar and Anglican convert to Catholicism, proposes, among other things, that annihilationism is a viable option for Christians, including Catholics, despite apparent magisterial prohibition. He argues, in effect, that every creature must be naturally mortal because bodily, including the angels. Therefore, de facto immortal creatures are not immortal by nature, but by a positive act of God in addition to the creative act. Accordingly, it makes no sense to assert the existence of an eternal hell. Rather, since sin is fundamentally corrosive, those who opt to continue down the rabbit's hole of sin literally become nothing. Hell, then, is a no‐place and a no‐time. Hence, as long as the damned continue to exist, they have the opportunity for eventual redemption as for eventual self‐annihilation. Griffiths attempts to defend this thesis in dialogue with Augustine, in particular, to the neglect of Aquinas, except to argue that Aquinas’ own arguments for the natural immortality of the human soul are incoherent. I will argue instead that spiritual being exists, that it is naturally immortal, that Aquinas demonstrates both, and that even an Augustinian such as Joseph Ratzinger recognizes Aquinas’ theological insights and builds on them.     

Prayer,Self‐Examination,and Christian Catechesis in Augustine and Luther

Augustine and Luther are well known for their self‐examinations of religious experience, especially its trials and temptations. Their theologies of prayer offer a distinctive window into this self‐examination because they traverse the juncture between doctrine and practice, thereby addressing both the theological and pastoral concerns on sin and grace at the heart of their discussions of religious experience. While emanating from their personal spiritual lives, their theologies of prayer also are firmly rooted within the corporate context of the church and Christian catechesis.     

The Gospel, Gregory VII, and Modern Theology

According to Paul and Augustine, the gospel announced a radical redistribution of priestly privilege, since all baptized shared Christ's priestly and royal status. Over several centuries, due to changes in baptismal liturgies, the Pauline–Augustinian conception faded, replaced by an ecclesiology that separated "true" and "metaphorical" priesthoods. During the eleventh century, the Gregorian reform party provided ideological support for the desacralization of laymen and especially lay rulers. By dividing the church between "sacred" priesthood and "secular" laity, the Gregorians laid the foundation stones of modernity and constructed the ecclesio–theological framework of modern theology.     

Between morality and repentance: recapturing "sin" for bioethics.

Distinguishing within "sin" the dimensions of anomia, hamartia, and asthenia makes it possible to analyze in greater detail the contrary manners in which traditional and post-traditional Christianities in this issue of Christian Bioethics endeavor to recapture what was lost when secular bioethics reconstructed the specifically spiritual-context-oriented normative commitments of Christianity in one-dimensionally moral terms. Various post-traditional attempts at securing moral orientation and resources for forgiveness, both of which secular bioethics finds increasingly difficult to provide, are critically reviewed. Their engagement of secular moral concepts and concerns, and even their adoption of an academically philosophical posture and language, is presented as responsible for their failure to adequately preserve what in traditional Christianity would count as prohibited vs. permitted, and advisable vs. non-advisable, or what would allow to resolve "tragic conflicts." The deeper reason for this failure lies in post-traditional Christianity's restricting the Christian life (with its central tension between love and the law) to what can be captured by cognitive categories. As the survey of several traditionally Christian accounts of sin in bioethics makes clear, both moral orientation (along with the resolution of "tragic" conflicts) and the sources of forgiveness are available, once that Christian life is framed in terms of persons' spirit-supported practical involvement in ascesis and liturgy, and once bioethical reflections are situated in the experiential context of such involvement.     

PAUL RICOEUR AT THE FOOT OF THE CROSS: NARRATIVE IDENTITY AND THE RESURRECTION OF THE BODY

This article attempts to reconcile the holistically understood and embodied philosophical anthropology indicated by Paul Ricoeur's concept of "narrative identity" with Christian personal eschatology, as realized in the bodily resurrection of Jesus of Nazareth. Narrative identity resonates with spiritual autobiography in the Christian tradition—evinced here by a brief comparison with the confessed self of St Augustine of Hippo—and offers to theology a means of explaining identity in a way which: 1) places care for the other firmly within the construction of one's sense of self; 2) accounts for radical change over time and 3) hints at the possibility of the in-breaking of the infinite into the finite. In this article I will contend that narrative identity provides theology with an exemplary means of framing selfhood which is ultimately congruent with the orthodox Christian belief in the resurrection of the body.     

Equipoise: beyond rehabilitation?

Challenging the interpretation of Charles Fried's use of "equipoise" presented by Paul Miller and Charles Weijer in a recent issue of the Kennedy Institute of Ethics Journal, this commentary argues that Fried was in no way promoting the concept of equipoise. In fact, his key point was that patients have a right to know and to make their own decisions about participation in clinical trials, regardless of equipoise, however it is defined.     

De Lubac,Grace, and the Pure Nature Debate

Henri de Lubac's doctrine of grace and nature emerged out of the pastoral and sacramental context of confession. Although recent critics have assumed a Thomist setting, a close reading shows that the doctrine is rooted in de Lubac's critical engagement with Augustinianism. In the form of Jansenism and drawing especially on Augustine's late, anti‐Pelagian writings, this sensibility pervaded modern French theology. Notwithstanding its distorted conceptions of grace's mode of operation and of human nature, Jansenism provoked de Lubac into developing new understandings of the relation between belief and knowledge, and of theological anthropology. In advocating for the continuity of Augustine's theology, de Lubac made an important contribution to Augustine scholarship. His resulting doctrine of grace and nature, in which the person of Adam is central, has wider, abiding theological salience.     

Book Reviews

Books reviewed:
Saint Augustine , by Garry Wills.
Paul: The Man and the Myth , by Calvin J. Roetzel.
Genes, Genesis and God: Values and Their Origins in Natural and Human History , by Holmes Rolston, III.     

Reviews

Thiselton, Anthony C. Interpreting God and the Postmodern Self: On Meaning, Manipulation and Promise
Rose, Gillian Mourning Becomes the Law: Philosophy and Representation
Parratt, John Reinventing Christianity: African Theology Today
Jenson, Robert W. Essays in Theology of Culture
Goodman, L.E. God of Abraham
Mommaers, Paul and Van Bragt, Jan Mysticism, Buddhist and Christian: Encounters with Jan Van Ruusbroec
Loughlin, Gerard Telling God's Story: Bible, Church and Narrative Theology
Arendt, Hannah Love and Saint Augustine
Stock, Brian Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation
Bethke, Elshtain, Jean Augustine and the Limits of Politics     

Emotions of "higher" cognition

The target article by Lindquist et al. considers discrete emotions. This commentary argues that these are but a minor part of human emotional abilities, unifying us with animals. Uniquely human emotions are aesthetic emotions related to the need for the knowledge of "high" cognition, including emotions of the beautiful, cognitive dissonances, and musical emotions. This commentary touches on their cognitive functions and origins.     

Perplexity and Mystery

In this paper I comment on Gareth B. Matthews's "The Socratic Augustine" and Peter King's "Augustine on the Impossibility of Teaching." Matthews's paper adduces several instances of Augustine's apparent willingness to accept Socratic perplexity in some philosophical matters. Matthews suggests that these cases are compatible with Augustine's dogmatism because Augustine presupposes that the phenomena in question, although perplexing, are actual. I suggest instead that Augustine can be viewed as taking a neutral stance toward many of his examples, because they arise in areas of philosophical inquiry where it is not important to the tenets of his faith that he hold the right opinion. King defends the Augustinian thesis that teaching, construed as the causal transmission of knowledge from teacher to learner, is, if not impossible, at least mysterious. I suggest that much of the alleged mystery may rest on a confusion between epistemological dependency and metaphysical dependency.     

A New Theological Anthropology for Developing Resiliency and Healing from Combat*

Moral injury is a complex wound of the soul affecting many veterans returning from combat. This article will propose that a blended theological anthropology, which incorporates Irenaeus’s understanding of spiritual growth and Augustine’s focus on individual accountability and sin, will better foster healing and growth from morally traumatic experiences. In order to do so, I will introduce elements of the psychological paradigm of posttraumatic growth with a theological anthropology I develop in order to propose a mindset which I believe will increase resiliency to the morally challenging environment of combat.     

'Willing Is Not Choosing': Some Anthropological Implications of Dyothelite Christology

Abstract:  The dyothelite Christology of Maximus the Confessor provides a basis for countering modern worry that an Augustinian doctrine of the bondage of the will undermines human integrity. Modern discomfort with Augustine presupposes an anthropology that equates genuine agency with freedom of choice. In defending the principle that Christ has a fully human will, Maximus challenges this presupposition by denying that a human agent's willing is to be identified with choosing. Thus, while Maximus does not share Augustine's doctrine of original sin, he offers a framework within which to explore possible convergence between Eastern and Western understandings of the will.     

Our inalienable ability to sin: Peter Olivi’s rejection of asymmetrical freedom

From the time of Augustine to the late thirteenth century, leading Christian thinkers agreed that freedom requires the ability to make good choices, but not the ability to make bad ones. If freedom required the ability to sin, they reasoned, neither God nor the angels nor the blessed in heaven could be free. This essay examines the work of Peter Olivi, the first medieval philosopher known to reject the asymmetrical conception of freedom. Olivi argues that the ability to sin is essential to creaturely freedom and remains even in heaven. While Anselm is the nominal target of Olivi’s arguments on this topic, they form part of a wider critique directed even more at Aquinas and his followers. Olivi faults them for misunderstanding the nature of the created will and for failing to provide a foundation for a particular kind of moral responsibility: personal merit.     

Contemplating the One who Remains the Same: Augustine,Swinburne, and Psalm 102 on the Relation between Divine Immutability and Theological Reason

This article defends a classical doctrine of divine immutability by contending that the most influential objections lodged against it by theologians and philosophers such as Richard Swinburne–i.e. that divine immutability is speculative rather than practical, is philosophical rather than biblical, and fails to cohere with a ‘personal’ God who relates to creatures–are rooted in a particular construal of theological reason. I diagnose Swinburne’s account of theological reason with the help of Karl Barth’s interpretation of Anselm, and put forth a contrasting account of divine immutability, rooted in a distinct approach to theological reason, through a theological interpretation of Psalm 102, an analysis of the Creator/creature distinction, and an examination of Augustine’s De trinitate.