THE EXPERIENCE OF GOD AND THE WORLD: CHRISTIANITY'S REASONS FOR CONSIDERING PANENTHEISM A VIABLE OPTION

What reasons and resources can Christian theology find for developing a panentheist position that is also able to engage with contemporary science? By taking its point of departure in basic human experiences, Christian theology can, even in a Trinitarian fashion, be developed as a way to understand God's presence in the world as a presence where the actual occurrences point towards God's own work. This point is especially related to the experience of love. Furthermore, God's presence can be understood as sacramental in the Augustinian sense. Moreover, the contributions of the Danish philosopher of religion Knud E. Løgstrup on God's presence and transcendence, as well as Niels Henrik Gregersen's elaborations on deep incarnation. Prove to offer important reasons for considering panentheism a viable option for the articulation of Christian theology.     

Langdon Gilkey: In Memoriam

Abstract:  Langdon Gilkey died on November 19, 2004. This "Theology Update" reviews his career and examines elements in his systematic theology such as: (1) fallenness in human nature; (2) the transcendence and graciousness of God: (3) the Neo‐Orthodox agenda; (4) creation and the dialogue with science; and (4) inter‐religious dialogue. Gilkey's theological method of responding to human experience with the Christian message through a process of interpreting symbols is critically evaluated. This article is published simultaneously in Dialog and Theology and Science .     

SCIENCE AND TRANSCENDENCE: WESTPHAL,DERRIDA, AND RESPONSIBILITY

Abstract. On the naive reading, “radical social constructivism” would be the result of “deconstructing” science. Science would simply be a contingent construction in accordance with social determinants. However, postmodernism does not necessarily abandon fidelity to the objects of thought. Merold Westphal's Derridean philosophy of religion emphasizes that even theology need not eliminate the transcendence of the divine other. By drawing an analogy between natural and supernatural transcendence, I argue that science is similarly called to responsibility in the encounter with that which lies outside its horizon of expectation. Science's rational autonomy is overcome by the heteronomy of realities that precede it. Understanding species as homeostatic property clusters is an example of nonessentialist, postmodern, and scientific realism. Science is still a vehicle for encountering natural alterity, thus decentering the relativism thought to characterize postmodernism. However, natural science must not attempt to place the whole of being at human disposal if it is to fulfill the potential of Westphal's philosophy of religion.     

Cultural Psychology, Consciousness andTheology: Continuing the Dialogue

This essay extends arguments that cultural psychology is useful for dialogue with Christian theology by indicating its relevance for theologies of consciousness. Donald's cultural account is outlined, followed by Davies's theological treatment of compassionate consciousness. Interactions are considered between the two approaches, which are shown to be co-implicated in the teaching ministry of Jesus, and the subsequent development of the Christian religion, and to accompany the shift from discipleship, through apostleship, to a trans-generational cultural-symbolic system assisted by the development of theology. The essay concludes with reflections on the challenge to psychology of the ontological reality of being 'in Christ'.     

The Rothko Chapel Paintings and the ‘urgency of the transcendent experience’

Since the Romantic period, painters have no longer made use of traditional Christian iconography to express religious transcendence. Taking their cue from Schleiermacher’s Reden Über die Religion, painters have sought for new, personal ways to express religious transcendence. One example is Caspar David Friedrich’s Monk by the Sea. Rosenblum argues, in his Modern Painting and the Northern Romantic Tradition, that there is a parallel between Friedrich and the abstract expressionist Rothko with respect to the expression to religious transcendence. In this article I investigate how the experience of transcendence that Rothko’s paintings want to evoke is to be described. Is it an experience of the sublime in the Romantic tradition? Is it the evocation of the ultimate in accordance with Tillich’s broad concept of religion? Does it display affinity between Rothko and the first generation of abstract painters such as Kandinsky and Malevich? Or is it a transcendent experience that cannot be situated so easily within the options supplied? After determining Rothko’s understanding of transcendence, some issues will be brought up that could be fruitful for Christian theology.     

Psychological-type theory and Christian theology: a conflict between implicit and explicit religions?

This study analyses the relationship between psychological-type theory and Christian theology through the lens of implicit religion, drawing on the conceptualisation of implicit religion proposed by Edward Bailey, on the methodology for identifying implicit religion proposed by Tatjana Schnell, and on an heuristic framework derived from systematic theology. The case is argued that psychological-type theory can be conceptualised as implicit religion and implicit theology in a way that enables dialogue (and conflict) between psychological-type theory and Christian theology to be reconceptualised within the established field of the theology of religions.     

The Christian Faith in an Inter‐Faith Context

Abstract :  In developing a Christian Theology of the World Religions, this article makes the following claims: (1) the central issue is Christology including the all‐sufficiency of Christ's work to accomplish salvation for all; (2) by distinguishing between general and special revelation, Christians can confirm that God has witnesses among all the world's religions; (3) Christianity ought to continue to live out of its missionary impulse, to proclaim the gospel of salvation, and to provide an apologetic defense of its truth claims; (4) Christian clergy should approach inter‐faith settings with extensive knowledge of the world's religions; (5) and seminaries should revamp their curricula to teach a truly Christian theology of World Religions.     

A Sense of Belonging: on the Challenging Complexity of Women and Church

Abstract

This article presents a general outline of a feminist Christian faith. It is argued that some of the characteristics of this form of Christian religion and theology offer inspiring challenges for a renewal of contemporary theology and the churches of Western Europe. This argument is demonstrated proving the following theses: One of the main characteristics of feminist theology is its ‘ekklesiality’; there is a strong connection between this ekklesiality and the importance of an immanent God; the ongoing struggle of dealing with ‘differences’ and ‘diversity’ is an important source of creativity for the ekklesiality of feminist theology and the women-and-faith movement. It is suggested that the integration of these elements will empower the vitality and the future of the churches.     

The Problem of a Transcendent God for the Well‐Being of Continuous Creation

This year marks the 30th Anniversary of Lynn White's critique of Christianity, which set off the field of eco‐theology. At that time, apologetic theologians responded to the White critique, that the Genesis “dominion” command is largely responsible for the contemporary ecological crisis, through reformulating Christian doctrines to address ecological issues. These pioneers have brought us a long way in terms of addressing both how Christianity has been responsible in supporting harmful human‐earth relations and what resources within the tradition might be useful for addressing the contemporary ecological crisis. Building on this work, this article suggests that Christian theology (whether eco or not) will continue to support an understanding of the human being as rooted “outside of creation” as long as the concept of a transcendent, Omni, Creator‐God is left intact. In place of this theological discourse of transcendence which secularizes the natural realm, I suggest a “radical materialist” (Val Plumwood) understanding of Christianity that moves between idealism and reductive materialism (both are forms of transcendence) through a “planetary” (Spivak) understanding of Creation and a “bio‐historical” (Gordon Kaufman) understanding of anthropology.     

Ecofeminism: What One Needs to Know

Ecofeminism refers to feminist theory and activism informed by ecology. Ecofeminism is concerned with connections between the domination of women and the domination of nature. Although ecofeminism is a diverse movement, ecofeminist theorists share the presuppositions that social transformation is necessary for ecological survival, that intellectual transformation of dominant modes of thought must accompany social transformation, that nature teaches nondualistic and nonhierarchial systems of relation that are models for social transformation of values, and that human and cultural diversity are values in social transformation. Ecofeminist theology, ethics, and religious perspectives are particularly concerned with the integration of science and religion. Examples of religious or spiritual ecofeminisms are North American Christian ecofeminism, North American womanist Christian theology, neopagan Wiccan ecofeminism, Native American ecofeminism, and Third World ecofeminism.     

Tasting the divine: the aesthetics of religious emotion in Indian Christianity

The category of rasa (emotional ‘tastes’) in Indian Christian theology and art offers a useful theoretical lens for the academic study of religious emotion. In this article, two Bharata Nā?yam dance ministries provide a case study in the practical applicability of a rasa theology that is emerging within contemporary Indian Christianity. The Christian choreographers have significantly altered the emotions of love and peace in comparison with classical rasa theory and its traditional use in Hindu devotion. Indian Christian artists and theologians have also begun to explore and invent additional aesthetic emotions, giving unique shape to their ‘emotional community.’ Important challenges attend the dance ministries as they are currently configured, yet rasa is a capacious analytical category that can shed new light on Indian Christianity and the study of emotion in religion.     

Going beyond the Human: Christians and Other Transhumanists

Abstract

Today's transhumanists ask good questions about the human future. What about their answers? Is their version of transhumanism useful or acceptable to Christian theology today? No, at least not in its usual form. Transhumanism and Christianity divide on how we think about the cause of the changes that lie ahead for humanity. For transhumanists, the cause or the agent of human transcendence is technology. For Christians, it is grace, the underserved goodness of God who gives life and wholeness to the creation. Our core question is whether it is proper for Christian theology to see technology as contributing in any way to the future that a gracious God has in store for the creation. Does God work through technology? Yes. We may contribute through technology to what God is doing; but it is always God's doing.     

THEOLOGICAL ETHICS, THE CHURCHES, AND GLOBAL POLITICS

Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed Democracy and Tradition (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their interlocutors envision liberal U.S. culture as the context of Christian social ethics. The ensuing debate rarely incorporates Catholic scholars, feminist scholars, scholars of color, or international and liberationist voices. Their inclusion could enhance an understanding of the role of the church in society, and support a common morality in the face of global pluralism. More importantly, it could broaden the scope of discourse on religion and politics to envision global Christian social ethics.     

Immigration,Exodus, and Exile: Academic Theology and Higher Education

Recently scholars of religion have disputed whether theology properly belongs to the study of religion in institutions of higher education (McCutcheon 1997a, 1997b; Cady 1998; Brown and Cady forthcoming). At the same time, religious authorities have increasingly censored the work of theologians in seminaries and church‐related schools; witness the loyalty oaths required of scholars in religious studies programs at some Protestant denominationally related colleges and the Catholic Church's recent stand expressed by Ex Cordae Ecclessiae. Both scholars who would exclude theology as a field from the study of religion and ecclesiastical authorities who would censor it fail to acknowledge the emergence of academic theology as a field that does not depend on institutional religious affiliation or personal confession of faith, a field that by its nature does depend for its continued existence on academic freedom. This article suggests a working definition of academic theology and then poses three questions: What might studying different kinds of theology academically teach us about religion? How, properly speaking, is theology as performed in a non‐sectarian environment now a nomad wandering within the formal study of religion? What are the implications of this shift in status for how academic theologians teach? The article is a revision of the inaugural address, by the same title, given for the Margaret W. Harmon professorship in Christian Theology and Culture at Macalester College, Saint Paul, Minnesota, November 18, 1999.     

Revisiting Sartre on the question of religion

Jean-Paul Sartre's position on religion has traditionally been reduced to variations of his well-known atheism. This is a result of collapsing the distinction between religion and theism, as both critics and supporters of Sartre have commonly done. Consequently, attention to Sartre's persistent and pervasive concern with religious ideas, symbols, and experiences has been neglected. While the religious implications of Sartre's thought have mostly been considered in relation to Christian theology, other newer areas of religious studies suggest additional avenues for considering Sartre. Sartre's possible connections to four such areas are discussed: 1) Eastern religions; 2) Jewish studies; 3) feminist theology, and 4) the psychoanalysis of religion.     

Christology in the Meeting Between Science and Religion. A Tribute to Ian Barbour

While Ian Barbour's methodological contributions to science and religion and his use of process metaphysics are often noted, it is also important to consider his own theology of nature as a significant contribution to Christian theology. This article calls attention to both his reformulation of Christology and to the way Christology functions in his understanding of divine action. It goes on to suggest that Christology is important for three aspects of continuing work in science and theology     

Sebastian Rodrigues in Shusaku Endo's Silence as a Theologian of the Cross1

In his book, On Being a Theologian of the Cross, Gerhard Forde asserts, “[T]he theology of the cross is an offensive theology. The offense consists in the fact that unlike other theologies it attacks what we usually consider the best in our religion.” If causing an offense against Christian theologians and the populace in general is considered a criterion for this theology, Shusaku Endo surely sets forth the theology of the cross in his novel, Silence. Although he would not identify his thesis by such a term, Endo presents the theology of the cross challenging the conventional understanding of the Christian faith. This short article explores Endo's book, Silence, examines how it demonstrates an articulation of the theology of the cross, and argues that Sebastian Rodrigues, the main character of the novel, is a theologian of the cross.     

敬畏生命是智慧的开端

敬畏是对万物尊严的直观,是对超然性的辨识。犹太-基督教认为,智慧由敬畏推动,敬畏是信仰的前提,是信仰的根源。人们应当接受敬畏的指导。丧失敬畏,就会缺少洞察力。科学主义是失去敬畏的结果。学术界最近对科学主义的讨论,说明人文精神开始崛起。科学主义大概是一种国产货。我们今天应当在世界大家庭的语境中说话或言说。敬畏自然与敬畏生命,二者同中有异。但是,我们所说的敬畏自然,一点也不意味着自然主义。我们反对科学技术的僭越。自然主义恰恰忽视不同于单纯物质的生命。国内学者已经普遍注意到人类道德的关怀应当扩大到人类之外的存在上。     

Outside the Box: (Post) Secular Projects of Transcendence

Secular theology builds upon the growing recognition and critique of the limitations of the confining box of religion built in and through the modern secularist dispensation. A bipolar model of religion and the secular, and the classificatory web within which it is nestled, have limited theology's field of vision and engagement. This article explores several examples of projects of transcendence that resist easy identification with either the religious or the secular, illuminating the limitations of the religion‐secular classification and the diffuse cultural trends that are reconfiguring it, even leading beyond it.     

God as immanent transcendence in Mark C. Taylor and John D. Caputo

This article aims at describing and evaluating Mark C. Taylor's and John D. Caputo's ideas about God as immanent transcendence. In the first part, the article provides a basic typology of immanent transcendence; the second and third parts present Taylor's and Caputo's philosophies of religion. It is shown that the two authors emphasize two different aspects of immanent transcendence which strongly affect their understandings of God. In Taylor, God is described in terms of imagination, while Caputo refers to God as an event. In the final section, the article then, for heuristic purposes, introduces a distinction between “pagan,” “Judaic,” and “Christian” interpretations of God as immanent transcendence, and argues that Taylor's God of imagination is more “pagan” than “Christian” and that Caputo's God of the event exemplifies a “messianic Judaism.” Here the article offers a few critical remarks as it attempts to develop an outline of a more “Christian” understanding of immanent transcendence.