Beyond Ecclesiocentricity: Navigating between the Abstract and the Domesticated in Contemporary Ecclesiology

In this article I seek to explore how ecclesiology might be apocalyptic, with all the ‘otherness’ and invisibility that implies, while at the same time properly concrete. In engaging the contemporary debate about ecclesiocentricity I suggest that an account of historical participation in the history of Jesus Christ by the Spirit will benefit from both a mimetic ontology and a christologically disciplined approach to the marks of the church. According to such an approach, the church is more clearly discerned as a eucharistic and dispossessive sociality.     

The Holy Spirit and the Humanity of Christ in John Owen: A Re-Examination

This article re-examines John Owen’s construal of the Holy Spirit’s activity in the humanity of Christ. While Owen’s ‘Spirit Christology’ is both lauded as exemplary and criticized as nearly Nestorian, both positions are largely based on a shared (yet faulty) assumption regarding the key text of Owen’s ‘Spirit Christology’ (Pneumatologia 3:159–88; esp. pp. 160–1). In order to correct this assumption, this article examines the claims that Owen makes in this section of Pneumatologia within three different contexts: (1) Owen’s historical context; (2) the context of Owen’s broader corpus; and (3) the immediate context of these claims within the structure and argumentation of Pneumatologia as a whole. I suggest that this rereading of Owen’s Spirit Christology is able to retain many of the desirable theological implications of the original interpretation without the same theological difficulties.     

THE ATHENIAN ALTAR AND THE AMAZONIAN CHATBOT: A PAULINE READING OF ARTIFICIAL INTELLIGENCE AND APOCALYPTIC ENDS

This article explores questions about chatbots in particular and artificial intelligence (AI) in general from a Pauline, that is, a Christian theological perspective. It does so in a way that focuses on a particular scene in the New Testament: Paul in the Athenian Areopagus, considering an altar to an “unknown God,” quoting Greek poets and philosophers, and sharing curious theology as he dialogues with Stoic and Epicurean thinkers (Acts 17:16–34). By examining the sociohistorical nuances of this scene and their philosophical and theological implications, this article shows how the altar Paul considers philosophically and theologically becomes the focal point for an important dialogue about apocalyptic ends, or ideas about who we are, where we are going, and who or what is responsible for that who‐ness and where‐ness. In turn, this can teach us how to ask practical questions, which can uncover the unsuspected apocalyptic ends represented by, or even contained within, common technological objects such as chatbots.     

The Twofold Life of the Word: Karl Barth's Critical Reception of the Extra Calvinisticum

Though the extra Calvinisticum has played an historically important role for Christology, the doctrine has been criticized not only by Lutherans and modern Christologies ‘from below’ but by some Reformed thinkers as well. This article examines the place of the extra in dogmatic thinking about the incarnation: specifically, Karl Barth's critical response to his own tradition. After examining the differences between Lutheran and Reformed construals of the relationship of the Logos asarkos to the Logos ensarkos I take up Barth's views on the extra, which over the course of his career moved from enthusiastic affirmation to a sharp critique. Finally, I suggest that Barth's mature Christology retains the best of both Protestant positions by correcting a critical inconsistency in Reformed thought. He does not reject the doctrine of the Logos asarkos, but he does suggest a way in which this is related to the life of the Logos ensarkos that marginalizes the former. Barth is right not to discard the extra, but also that it has been misused in how it is deployed in dogmatic theology.     

Apocalyptic Argument and the Anticipation of Catastrophe: the Prediction of Risk and the Risks of Prediction

This essay proposes to extend the model of apocalyptic argument developedin my recent book Arguing the Apocalypse (OLeary, 1994) beyond the study ofreligious discourse, by applying this model to the debate over awell-publicized earthquake prediction that caused a widespread panic in theAmerican midwest in December, 1990. The first section of the essay willsummarize the essential elements of apocalyptic argument as I have earlierdefined them; the second section will apply the model to the case of the NewMadrid, Missouri, earthquake prediction, in order to demonstrate thatcertain patterns of reasoning characteristic of religious apocalyptic arepresent in the discourse over an anticipated local disaster. My ultimatepurpose is to show that predictions of global and local catastrophe mayserve as extreme cases that will illuminate the dynamics of predictiveargument in general. Thus my argument will seek to undercut Daniel Bellsdistinction between prophecy and prediction (Bell, 1973) by establishingthat these discourses share identifiable formal and substantivecharacteristics, and depend for their rhetorical effect on anxiety, hope,far, and excitement as modes of temporal anticipation.     

Meaning,Expression, and the Interpretation of Literature

I argue that when we interpret a literary work, we engage with at least two different kinds of meaning, each requiring a distinct mode of interpretation. These kinds of meaning are literary varieties of what Paul Grice called nonnatural and natural meaning. The long‐standing debate that began with Beardsley and Wimsatt's attack on the intentional fallacy is, I argue, really a debate about nonnatural meaning in literature. I contend that natural meaning has been largely neglected in our theorizing about literary interpretation and that this comes at a serious cost, resulting in an inadequate account of what interpretation involves. I argue, first, that by recognizing that literary meaning includes both nonnatural and natural meaning, we are better placed to understand the interpreter's relationship with the author, and, second, that recognition of the distinction between nonnatural and natural meaning advances the established debate about literary meaning, offering support for actual intentionalism. The more inclusive view of literary meaning helps resolve an apparent difficulty raised by Noël Carroll.     

Disturbing Politics: Neo‐Paulinism and the Scrambling of Religious and Secular Identities

Abstract : One of the most remarkable characteristics of recent cultural theory is its obsession with the early Christian apostle Paul. With this interest in Paul as contemporary cultural theory, a panoply of modern identities find themselves obsolesced, scrambled, or otherwise useless. This essay attempts to find new points of orientation within those scrambled identities that have appeared with this new Paul, and the essay does so by exploring the idea that we are now repeating a Pauline moment of kairos, that apocalyptic moment in which meaningful transformation of the world may occur.     

Reconceiving the Boundaries of Home: The ‘Oikology’ of Ephesians

This article offers a reading of Ephesians in repair of a modern liberal inclusivism that unwittingly perpetuates an oppressive colonialist logic. It delineates the dynamic of dwelling, building and inhabitation present in Ephesians via the oik‐ root, coining the term ‘oikology’ to capture its inseparable economy and ecology. Willie James Jennings is a key dialogue partner in the articulation of the colonialist logic to be overcome. The particular species of modern inclusivism in view is that which is exhibited by New Testament scholars associated with the New Perspective on Paul, which I argue remains captive to a supersessionist logic. The article offers a non‐supersessionist reading of Ephesians, arguing that Israel, rather than being replaced, remains the wider habitat in which the gentile Ephesians find their home. In this way the article seeks a reading of the cosmic Christology of Ephesians as an instantiation not of colonial inclusivism but of true catholicity.     

Reviews

Books reviewed:
Andrew Burges, The Ascension in Karl Barth. Reviewed by Douglas Farrow
Donna Bowman, The Divine Decision: A Process Doctrine of Election. Reviewed by David Guretzki
John Goldingay, Old Testament Theology: Israel's Gospel. Reviewed by Christopher R. Seitz
Donald K. McKim, ed., The Cambridge Companion to John Calvin. Reviewed by Victor Shepherd
Veli-Matti Kärkkäinen, Christology, a Global Introduction: An Ecumenical, International, and Contextual Perspective. Reviewed by Paul Cumin
Daniel Deme, The Christology of Anselm of Canterbury. Reviewed by Timothy Harvie     

Practical Reason: A Review of the Current Debate and Problems

Abstract

In this review article I refer to some of the most relevant recent publications in the field of practical rationality, mainly drawing on two new anthologies by Wallace and Millgram that contain the principal arguments in the current debate, and on new books and articles by Bittner, Dancy, Nida-Rümelin and Raz. The purpose of the article is to offer an overview of the relevant positions in the current debate, to clarify the main arguments against the belief-desire model, and to situate some of the problems - e.g. what counts as a reason - within the wider field of practical rationality as a whole - e.g. how to argue about practical reasoning from the point of view of our self-understanding as autonomous agents.     

Moral conflict and the logic of rights

The paper proposes a revised logic of rights in order to accommodate moral conflict. There are often said to be two rival philosophical accounts of rights with respect to moral conflict. Specificationists about rights insist that rights cannot conflict, since they reflect overall deontic conclusions. Generalists instead argue that rights reflect pro tanto constraints on behaviour. After offering an overview of the debate between generalists and specificationists with respect to rights, I outline the challenge of developing a logic of rights-reasoning that is compatible with generalism. I then proceed to offer a new logical framework, which utilizes a simple non-monotonic logic of practical reasoning. Both generalist and specificationist interpretations of the logic are explored. The revised logic shows that traditional characterizations of the debate between specificationists and generalists obscure other relevant philosophical positions.

     

The Ontology of Musical Works and the Role of Intuitions: An Experimental Study

Philosophers of music often appeal to intuition to defend ontological theories of musical works. This practice is worrisome as it is rather unclear just how widely shared are the intuitions that philosophers appeal to. In this paper, I will first offer a brief overview of the debate over the ontology of musical works. I will argue that this debate is driven by a conflict between two seemingly plausible intuitions—the repeatability intuition and the creatability intuition—both of which may be defended on the grounds that they are reflective of our actual musical practices. The problem facing philosophers within this debate is that there is no clear way to determine which of the two conflicting intuitions is more reflective of our musical practices. Finally, I offer discussion of an experimental study that was designed to test participants' intuitions regarding the repeatability of musical works. The evidence presented there suggests that the participants broadly accept the repeatability of musical works, but in a much narrower way than philosophers would likely accept.     

Actualism and Incarnation: The High Christology of Friedrich Schleiermacher

Abstract: Defining Schleiermacher's Christology simply as ‘low’ is inadequate, and based on a neglect of the crucial role that actualism plays in his theology. However, accounts that see his Christology as so high as to be docetic are equally unhappy. This article shows that there is a different way to read Schleiermacher's theology, one that avoids both views. By looking at how Schleiermacher's Christology proceeds in both ‘vertical’ and ‘horizontal’ directions, it shows that through correctly understanding Schleiermacher's actualism we are able to see that, for Schleiermacher, Christ is the one who reproduces God's pure act of love through his own God‐consciousness. Christ, then, exists as pure activity and so, for Schleiermacher, is God incarnate. The article then addresses two common objections to Schleiermacher's Christology: that Schleiermacher's Christ is not fully human; and that, if Christ is pure act, what of the passion? The piece closes with an account of the relationship of Christology and Trinity.     

Two Forms of Catholic Apocalyptic Theology

While the emergence and development of apocalyptic forms of theology in Catholicism have been inhibited by particular theological styles as well as the powerful presence of the institutional church, it is the case that from the second half of the twentieth century on Catholicism has seen a number of forms of apocalyptic theology being well received. The two most influential forms have been provided by Johann Baptist Metz and Hans Urs von Balthasar. In this article I bring these two very different forms of apocalyptic into critical conversation with a view to coming to some provisional judgement regarding relative theological adequacy. The crucial issue is whether in the apocalyptic figurations of Metz and Balthasar the church is faithfully represented or undercut. I determine that Balthasar elaborates an apocalyptic form of theology in which the institutional church represents Christ and that Metz fundamentally undercuts the church. Still, the judgement of ‘Catholic’ adequacy or inadequacy is not solely based on the articulation of different views of the church largely because in neither case is the view of the church absolutely free standing. Not only is the conception of the church connected with other conceptions, for example, a view of God, Christ, community and person, but it is also influenced by how one interprets the Bible, understands tradition and engages philosophy. If apocalyptic and the church connect (Balthasar) or fail to connect (Metz), this will be in part due to very different decisions regarding these three features.     

Εὐφραινέσθωσαν οἱ οὐρανοί, ‘Let the heavens rejoice’: an Anglican reflection on the 2014 Agreed Statement on Christology between the Anglican Communion and the Oriental Orthodox Churches

After acknowledging the importance of the Anglican–Oriental Orthodox Agreed Statement on Christology (2014) and explaining the perspective of this article, the rationale of Christology as confession and interpretation is explained and explored: its development of the fundamental theme of Christ the eternal Son, by his double solidarity in incarnation with humanity and Godhead relating and re-bonding Godhead and humanity. This theme, inherent in Peter’s confession of Jesus as Messiah, is essentially repeated by Paul and continuously interpreted in the Church’s unfolding self-understanding. Criticism of this process is mentioned and briefly countered. The continuity of the theme in the debates of the fourth and fifth centuries, its basis in principles of human relevance and divine commitment and its adequate expression in the Statement are indicated and affirmed. The prudent silence of the Agreement on technical refinements and definitions of Councils is noted. Finally, brief suggestions are offered in explanation of the continuance of the issue in ancient times and reflections on its relevance to modern Christology.     

Apocalyptic Eschatology: Lutheran‐Pentecostal Reflections on the End

This paper initiates a Lutheran‐Pentecostal conversation around the topic of apocalyptic eschatology. Both groups have deep historical commitments to the apocalyptic theology of the Bible, even though they often have expressed these commitments in vastly different ways. We offer a historical and constructive outline of Lutheran apocalyptic eschatology, drawing attention to points of consonance and dissonance vis‐à‐vis Pentecostal forms of eschatology. We conclude with a series of generative questions that are meant to shape future Lutheran‐Pentecostal exchanges.     

Horror Angelorum: Terroristic Structures in the Eyes of Walter Benjamin, Hans Urs Von Balthasar's Rilke and Slavoj Žižek

In search for a European theological contribution to the debate on the new global context, this essay undertakes a theological‐aesthetic exploration of theological motifs in the current political imagination, in particular: the theme of the angel. After a problematisation of the theological reception of Benjamin's Messianic‐apocalyptic angel figure, I develop a critical position in the wake of von Balthasar. Von Balthasar's interpretations of Rilke and Bonaventure lead to two angelological paradigms, the monad and the crucified seraph, which occur in current political debates, as exemplified in recent essays of Zizek.     

The Contemporary Relevance of Schillebeeckx's Political Theology: On Ecclesial Participation in the Saving Work of Christ

In this article I explore the relation between God's absolute governance of the world and ecclesial dominion over other communities in a shared political forum that seeks the greatest good of all. On this question I compare the positions of Colin Gunton, Robert Jenson, and Edward Schillebeeckx as representatives of three distinct political theologies. Whereas Gunton's reservation regarding the participation of the church's politics in divine governance shows excessive deference to human sinfulness, Jenson on the contrary tends to absorb God's Rule into ecclesial politics. Drawing upon Schillebeeckx's Christology, I argue that God's absolute Rule is compatible with ecclesial sovereignty; however, this does not allow for unilateral ecclesial dominion over others, inasmuch as God's Rule is disclosed as forgiveness.     

Incarnation and the Divine Hiddenness Debate

This paper examines the debate that has arisen in connection with J. L. Schellenberg's work on divine hiddenness. It singles out as especially deserving of attention Paul Moser's proposal that the debate distinguish more clearly between classical theism and Hebraic theisms. This worthwhile proposal, I argue, will be unlikely to exert its full potential influence upon the debate unless certain features of Christian incarnation belief are recognized and addressed in connection with it.