Wittgenstein on the Resurrection

Wittgenstein probably did not believe in Christ's Resurrection (as an historical event), but he may well have believed that if he had achieved a higher level of devoutness he would believe it. His view seems to have been that devout Christians are right in holding onto this belief tenaciously even though, in fact, it's false. It's historical falsity, is compatible with its religious validity, so to speak. So far as I can see, he did not think that devout Christians should believe that it doesn't really matter whether or not that alleged historical event occurred.     

Soteriological dimensions in the work of Heinz Kohut

A framework of theological inquiry is utilized to illuminate soteriological dimensions implicit in Heinz Kohut's psychology of the self as expressed in his most recent work,The Restoration of the Self. Kohut's new formulations involve the unfolding of a saving approach that through its broad application seeks to overcome “the psychological danger that puts the psychological survival of modern Western man into the greatest jeopardy.” The theological inquiry employed asks: What is the essential nature of man? How has man fallen away from his essential self? By what means is he to be saved from his broken condition? Kohut's implicit and explicit “answers” are summarized by dealing with four cardinal issues in his book: definitions of the self: the relationship of a psychology of the self to other psychologies; theory concerning the selfs structure, development, and restoration; and the centrality of the empathic response.     

'Honouring the Spirit': Analysis and Evaluation of Jonathan Edwards' Pneumatological Doctrine of the Incarnation

Abstract: This article analyses and evaluates Jonathan Edwards’ mature thought on (1) the role of the Spirit in the hypostatic union of God with humanity in the incarnation of Christ, and (2) the nature of that humanity (fallen or unfallen?). The influence of the notion of correspondence between this and the other two pneumatological unions that characterize Edwards’ trinitarian theology (the Trinity and theosis) is noted. Evaluation of Edwards’ thought is made in light of patristic, Reformed‐Puritan (principally Calvin, Owen, Barth) perspectives on the nature and importance of the incarnation, and with reference to contemporary Edwardsean scholarship and that concerning the fallen–unfallen humanity issue.     

Language as an Instrument of Soteriological Transformation from the Madhyamaka Perspective

Buddhist teachings and practices can be viewed as a journey of soteriological transformation, where language, as a tool for the analysis of views, occupies a place of special significance and importance. This article examines how the concept of non-duality, from the Madhyamaka perspective, has served as a powerful rhetorical device with the explicit aim of fostering soteriological transformation. Among the various expressions representative of the Madhyamaka perspective, two are particularly explored in this article for their facilitation of soteriological transformation: the expression of ‘neither a dharma nor a not-dharma’ (na sa dharmo nâdharma?) and the teaching that ‘one should let go even of dharmas, still more so not-dharmas’ (dharmā? eva prahātavyā? prāg evâdharmā?). I argue that the Madhyamaka expression of ‘neither A nor not-A’ is hardly ever just about conforming to any linguistic conventions. It is about gaining liberation from linguistic conventions and unexamined remarks.     

'Fullness of the Spirit' and 'Fullness of Catholicity' in Ecclesial Communion

In this article I will consider two terms central to post-conciliar ecclesiology, both of which express different aspects of the 'fullness' of the church. The 'fullness of the Spirit' is a biblical concept describing the pouring out of the Spirit at Pentecost and in the historical sacrament of confirmation, while the 'fullness of catholicity' is a more recent term employed in conciliar and post-conciliar discourse to clarify the status of churches and ecclesial communities within the church of Christ. After analyzing the origin and development of each form of fullness, constructive interaction between the two will allow for a critique of post-conciliar ecclesiological and ecumenical statements.     

Reflections on the Reflections

Pastoral Psychology -     

Quantum Theory and the Resurrection of Jesus

Abstract :  Ever since the time of Hume it has been a truism that the worldview of empirical science, and Christian assertion of the resurrection of Jesus, are antithetical to each other. Yet post‐Newtonian science, and especially quantum theory, suggests the need for a reappraisal of this truism. This reappraisal will first examine the implications of the indeterminism of the quantum world, to consider the physical possibility of Jesus' resurrection. Second, an appraisal of the historical evidence will suggest the likelihood of Jesus' resurrection. Finally, I will consider some implications of all this for contemporary Christian thought.     

The Resurrection of the Son of God

A Review Article on N.T. Wright, The Resurrection of the Son of God. London: SPCK, 2003, xi + 817pp. £55.00 hb., £35.00 pb.     

Absolutizing the Relative and Relativizing the Absolute: Metaphysical Implications of the Christian and Buddhist Soteriological Perspectives,Part I

This essay is an attempt at opening parallel but contrastive avenues into the respective Christian and Buddhist outlooks with respect to the metaphysical notion of relativity in contradistinction with the concept of the Absolute. The main thesis is that Christianity and Buddhism present us, in their respective normative intellectual economies, with analogous, yet profoundly different ways of envisioning metaphysics from the vantage point of their sui generis soteriology. In other terms, our argument is that Christian and Buddhist metaphysics are essentially informed by the tenets of their spiritual way, whether redemptive or emancipative. Furthermore, these forms of “soteriological metaphysics” could be encapsulated in the twin nutshells of an “absolutization of the relative” on the one hand, and a “relativization of the absolute” on the other hand. The first formula refers, more specifically, to Christian Trinitarian theology, and the second to the Buddhist ontology of emptiness. These two formulas provide a theoretical framework that suggests both the internal coherence of each tradition and the ways in which this coherence is variously understood within the tradition itself. In the soteriological emphasis of these two traditions lies a possible—but not exclusive—way to open a wider space for a hermeneutics of aspects and vantage points, as well as for warding off any overly rigid conceptual crystallizations through a deeper recognition of the interplay between principled intellectual unity and the manifold of human existence. This essay is the first section of the submission, which is focusing on the Christian tradition.

     

Historical Memory and the Resurrection of Jesus: Encountering the Risen Christ

Why did the risen Christ only impart the truth of his resurrection to future generations indirectly? Why risk the distortion and eventual loss of contact with the truth and reality of his risen life that could result? Moreover, granted he uses mediation to preserve his presence among humankind, what means does he use? This article argues that Christ employs two principal means to preserve the knowledge and saving presence of his risen life in his church, namely: the historical memory preserved in the Gospels and the church's liturgical remembrance. The first part of this work examines the existence and reliability of eyewitness testimony in the Gospels in dialogue with the work of Richard Bauckham. The second part examines the path of liturgical remembrance through active participation in the life of the crucified and risen Christ.     

Absolutizing the Relative and Relativizing the Absolute: Metaphysical Implications of the Christian and Buddhist Soteriological Perspectives,Part II

Journal of Indian Council of Philosophical Research - This essay is an attempt at opening parallel but contrastive avenues into the respective Christian and Buddhist outlooks with respect to the...     

Resurrection Debates: Qur'anic Discourse and Arabic Christian Apology

Abstract :  That God will raise the dead is a conviction of Christians and Muslims alike. The Qur'an proclaims and defends the reality of the general resurrection; Christian theologians who lived in the Islamic world attempted to make an apology for the career of Jesus by narrating it as a divine demonstration of that reality. This article provides an exegesis of the resurrection-discourse of one surah of the Qur'an; summarizes a Christian-Muslim discussion about the death and resurrection of Jesus from the ninth century; and offers suggestions for how Christians and Muslims might learn from one another in the 21^st century.     

Resurrection as Insurrection: Potential Space and the Subversion of Political Totalities

In this article, I depict the shared belief in resurrection as subversive vis-à-vis political totalities. More particularly, I argue that the idea of resurrection as insurrection emerges against the background of the political realities of the Roman Empire and its diverse tools for controlling people through public spectacles of terror that heighten fear, helplessness, and indifference, thwarting motivations for resistance and insurrection. From this context, resurrection reveals a present-future possibility of an embodied care, hope, and freedom in spite of and not subject to principalities that aim to subjugate bodies and minds. Given this idea of resurrection, I use an emended version of Winnicott’s (1953, 1967, 1971) concept of potential space and Arendt’s (1958) space of appearances to portray the interpersonal and psychosocial dynamics that make it possible for people to retain care, hope, and freedom in resisting and subverting the political totalities that undermine each.     

Misconceptions about the Fishbein model: Reflections on a study by Songer-Nocks

Songer-Nocks has questioned the generality and sufficiency of Fishbein's model of intentions. It is shown that her conclusions reflect a basic misunderstanding of the model and its implications. Several misconceptions are identified and an attempt is made to clarify some of the theoretical and methodological issues involved.