Continuity, Naturalism, and Contingency: A Theology of Evolution Drawing on the Semiotics of C. S. Peirce and Trinitarian Thought

The starting point for this article is the question of the relationship between Darwinism and Christian theology. I suggest that evolutionary theory presents three broad issues of relevance to theology: the phenomena of continuity, naturalism, and contingency. In order to formulate a theological response to these issues I draw on the semiotics (theory of signs) and cosmology of the American philosopher Charles Sanders Peirce. Peirce developed a triadic theory of signs, underpinned by a threefold system of metaphysical categories. I propose a semiotic model of the Trinity based on Peirce's semiotics and categories. According to this model the sign‐processes (such as the genetic “code”) that are fundamental to life may be understood as vestiges of the Trinity in creation. I use the semiotic model to develop a theology of nature that addresses the issues raised by evolutionary theory. The semiotic model amounts to a proposal for a new metaphysical framework within which to understand the relationship between God and creation and between theology and science.     

Eucharistic priority in Hilary of Poitiers' trinitarian theology: a critique of contemporary approaches to divine–human communio

The notion of koinonia or communio is at the heart of contemporary ecclesiology, and trinitarian theology has become its necessary presupposition. This article argues that the way many contemporary theologians have envisaged this link between divine and human communion is deeply problematic. Hilary of Poitiers was the first theologian of communio, and he offers a bold critique of contemporary discussions. Hilary gives eucharistic priority to trinitarian theology, that is, there is a movement from Eucharist to Trinity in his thinking on the relation between divine and human communion. A retrieval of Hilary's eucharistic priority in trinitarian discourse can provide constructive avenues in trinitarian theology which avoid the anthropocentric tendencies of contemporary social doctrines of the Trinity and reject the misdiagnosed problem of trinitarian ‘relevance’ in current discussions. Such a retrieval recovers trinitarian doctrine as a practised, performed reality, lived out in human communio itself through the eucharistic life of the Church.     

What is the Doctrine of the Trinity For? Practicality and Projection in Robert Jenson's Theology

This articles engages the theology of Robert Jenson with three questions in mind: What is the doctrine of the Trinity for? Is it a practical doctrine? If so, how, and with what implications? It seeks, on the one hand, to identify whether Jenson's trinitarian theology ought to count as a “social” doctrine of the Trinity, and to what extent he puts it to work for human socio‐practical purposes. On the other hand, in light of Jenson's career‐long worries about Feuerbach and projection onto a God behind or above the triune God revealed in the economy, the article interrogates his thought with a view to recent critiques of social trinitarianism. The irony is that, in constructing his account of the Trinity as both wholly determined in and by the economy and maximally relevant for practical human needs and interests, precisely in order to avoid the errors of Feuerbachian “religion,” Jenson ends up engaging in a full‐scale project of projection. Observation of the human is retrojected into the immanent life of the Trinity as the prior condition of the possibility for the human; upon this “discovery,” this or that feature of God's being is proposed as a resolution to a human problem, bearing ostensibly profound socio‐practical import. The article is intended, first, as a contribution to the work, only now beginning, of critically receiving Jenson's theology; and, second, as an extension of general critiques of practical uses of trinitarian doctrine, such as Karen Kilby's or Kathryn Tanner's, by way of close engagement with a specific theologian.     

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.     

Newbigin's Trinitarian Missiology: The Doctrine of the Trinity as Good News for Western Culture

This paper explores Newbigin's trinitarian missiology by first evaluating its theological basis, and then looking at the practical implications for the church's mission within Western culture today. Newbigin claimed that “the doctrine of the Trinity … is the necessary starting point of preaching”. This statement actually involves two mutually related claims that are discussed using the resources of recent trinitarian theology. First, evangelism begins with describing the triune God, and second, the triune nature of God is irreducibly bound up with the substance of the gospel. This discussion evaluates these bold claims using the resources of trinitarian theology, taking the claims in reverse order because the second impinges upon the first. The second part of this paper applies the fruits of this discussion to the church's mission within Western culture. It briefly articulates a relational ontology based on the doctrine of the Trinity, and then describes a relational anthropology based on the imago Dei. Next it explores Newbigin's theology of the inter‐relatedness of all life as the clue to understanding missional election. The practical implications this has for ecclesiology and missiology vis‐à‐vis Newbigin's understanding of the congregation as the hermeneutic of the gospel conclude this exploration. They demonstrate the abiding significance of Lesslie Newbigin for continued theological, missiological, and practical reflection.     

Classical,Critical and Constructive: Paul Hinlicky's Beloved Community

This engagement with Paul Hinlicky's systematic theology, Beloved Community, provides both analysis of his text and constructive enhancement of the wider discussion of the Trinity. The term ‘Beloved Community’ is what Hinlicky calls the Trinity, an open Trinity that invites believers into the divine life. This book, like a springboard, encourages diving into the new trinitarianism inaugurated by the two Karls, Karl Barth and Karl Rahner. I place Hinlicky into this stream of thought and then raise the critical question: is this new trinitarianism conflictual or compatible with the classical theism we find in both Christianity and Islam?     

In Memoriam: Wolfhart Pannenberg (1928–2014)

Prompted by the September 4, 2014 passing of a Continental titan of Protestant systematic theology, this article summarizes the life and thought of Wolfhart Pannenberg. A brief review is offered of his conversion from atheism to the Christian faith, student studies, and faculty positions along with his corpus of writings. An in‐depth analysis is offered of Pannenberg's key theological commitments to creation, eschatology, Christology, Trinity, retroactive ontology, prolepsis, anthropology, and the relationship between time and eternity. The scale and complexity and subtlety of Pannenberg's worldview renders it vulnerable to charges of incoherence; but few can doubt the masterful achievement of the gift of this person's life—a gift from God—to the world of Christian theology.     

Reforming Theology,Reframing Science

Abstract : What is the role of science in theology? What internal dynamics compel theology to take science seriously? Those are the questions—posed in a characteristically cautious academic fashion. There is a back‐story that needs to be told, however, if we are to get at these questions with the vigor they require: Without radical reformation of theology, there is little chance that we can even begin to work on the agenda that science poses to Christian faith and life. Faith is a journey in which we seek to make sense of the world and our lives in it in the light of the gospel we have received. The gospel is about God, God's presence and redemptive work in Jesus Christ and God's continuing presence in the Holy Spirit. But since it is God's presence and work in the world and for us, the gospel is also about the world and about human being—and that is where science comes in, provoking its reformation. Science is now an irreplaceable source of knowledge about the world and ourselves, and in some respects its knowledge is normative. Scientific knowledge has reshaped our view of the world and ourselves in ways that are so commonly known that it is unnecessary to elaborate. To relate our gospel to our actual lives in the empirical world—that is theology's motivation for taking science seriously. But theology must be reformed and reshaped if it is to be capable of taking science seriously. In this essay we focus on this reforming of theology.     

TILLICHIAN TELEODYNAMICS: AN EXAMINATION OF THE MULTIDIMENSIONAL UNITY OF EMERGENT LIFE

Abstract Emergence theory has generated many significant new questions for dialogue between theology and science. My work will examine the models of one emergence theorist, Terrence Deacon, and consider the constructive potential of Tillich's multidimensional unity of life for responding to the theological ramifications of this account of emergence theory. Such a Tillich‐inspired constructive process will rely upon Robert Russell's method of “Creative Mutual Interaction.” Building on the interactive quality of Russell's method, I will also begin to offer suggestions for how Tillich's theological themes might influence scientific research programs using Deacon's emergence theory by contributing to the process of defining life. Finally, I will conclude by identifying three facets of continued research that stem from this analysis, focusing primarily on its implications for theological anthropology and what it means to be in the image of God.     

THEOLOGY,EVOLUTION, AND THE HUMAN MIND: HOW MUCH CAN BIOLOGY EXPLAIN?

Evolutionary biology contributes much to our present understanding of life, and it promises also to deepen our understanding of human intelligence, ethics, and even religion. For some scientific thinkers, however, Darwin's science seems so impressive that it now supplants theology altogether by providing the ultimate explanation of all manifestations of life, not only biologically but also metaphysically. By focusing on human intelligence as an emergent aspect of nature this essay examines the question of whether theology can still have an explanatory role to play alongside biology in attempts to understand mind.     

Suffering the Promise of God: Engaging Oswald Bayer

This article examines Oswald Bayer's wide‐ranging constructive appropriation and application of Luther's theology of the Word. Bayer grounds theology in the divine word of promise, understanding theology and the Christian life as a vita receptiva in which human action is, from first to last, responsive. He pits Luther against modern theological evasions of the Word in his insistence on the distinctively Christian pathos of existence, and his ethic of categorical gift reflects this. I conclude with a commendation of Bayer's theology of the Word, a question about the relation between God's revelation and hiddenness and a concern that he may at times compromise the definitive self‐revelation of God in Christ.     

AN AUGUSTINIAN PHILOSOPHER BETWEEN DUALISM AND MATERIALISM: ERNAN MCMULLIN ON HUMAN EMERGENCE

In claiming the independence of theology from science, Ernan McMullin nevertheless saw the danger of separating these disciplines on questions of mutual significance, as his accompanying article “Biology and the Theology of the Human” in this edition of Zygon shows. This paper analyzes McMullin's adoption of emergence as a qualified endorsement of a view that avoids the excesses of both dualism and materialism. I argue that McMullin's distinctive contribution is the conceptual clarification of emergence in the light of a precise understanding of matter, in light of Aristotelian metaphysics and Darwinian theory. As applied to human nature, McMullin retains an Augustinian outlook that sees spirit as emergent in the human body and which posits a credible biblical hermeneutic. I indicate briefly how McMullin's perspective could be fortified by a fuller natural theology.     

Finding a Locus for Dialogue between Genetics and Theology

Christoph Schönborn, Cardinal Archbishop of Vienna, has dismissed Pope John Paul II's position on theology and science as “rather vague and unimportant.” I believe that the Cardinal's analysis of John Paul II's views on evolution and Christian faith deserves a careful and detailed response from all those concerned with the constructive dialogue between science and theology that John Paul II so strongly supported for decades. My ‘bottom line’ is twofold. First, Cardinal Schönborn's concern over evolution is unnecessary: What scientists view as chance in nature Christians can see as God's ongoing and purposeful action in the creation of life and humanity. Second, the Cardinal's concern is also misplaced. When evolutionary theory is co-opted by atheists to serve their agenda the Cardinal should challenge the atheists, not the science they falsely claim proves their views.     

Three Questions about Minding God

Abstract. Gregory Peterson's Minding God does an excellent job of introducing the cognitive sciences to the general reader and drawing preliminary connections between these disciplines and some of the loci of theology. The book less successfully articulates how the cognitive sciences should impact the future of theology. In this article I pose three questions: (1) What semantics is presupposed in relating the languages of theology and the cognitive sciences? How do the truth conditions of these disparate disciplines relate? (2) What precisely does theology gain from what is central to cognitive science: the emphasis on information processing, inner representation, and the computer model of the mind? What exactly does cognitive science offer to theology beyond the now‐standard rejection of Cartesian dualism, the affirmation of an embodied mind, and the repudiation of reduction? (3) What can the cognitive sciences offer in tackling crucial questions in the theology‐science discussion such as divine agency and divine causation? Finally, I point to a possible begging of the question in the claim that cognitive science relates to theology because theology deals with meaning and purpose, and a particular interpretation of cognitive science grants more meaning and purpose to human beings than antecedent post‐Cartesian positions in the philosophy of mind.     

IS THEOLOGY RESPECTABLE AS METAPHYSICS?

Theology involves inquiry into God's nature, God's purposes, and whether certain experiences or pronouncements come From God. These inquiries are metaphysical, part of theology's concern with the veridicality of signs and realities that are independent from humans. Several research programs concerned with the relation between theology and science aim to secure theology's intellectual standing as a metaphysical discipline by showing that it satisfies criteria that make modern science reputable, on the grounds that modern science embodies contemporary canons of respectability for metaphysical disciplines. But, no matter the ways in which theology qua metaphysics is shown to resemble modern science, these research programs seem destined for failure. For, given the currently dominant approaches to understanding modern scientific epistemology, theological reasoning is crucially dissimilar to modern scientific reasoning in that it treats the existence of God as a certainty immune to refutation. Barring the development of an epistemology of modern science that is amenable to theology, theology as metaphysics is intellectually disreputable.     

RALPH WENDELL BURHOE AND BEYOND: PROPOSALS FOR AN AGENDA

Abstract. This paper deals with Ralph Wendell Burhoe's scientific theology and his theory of altruism. Its task is a critical examination of some of the main aspects of Burhoe's approach within the dialogue between science and theology; its goal is to enhance his vision. In the first part I argue that Burhoe's concept of God can be related to the Christian concept of a God of love through his theory of altruism. The second part deals with Burhoe's way of yoking religion and science. I apply insights of evolutionary epistemology as well as Philip Hefner's fruitful suggestion that Burhoe's enterprise is unavoidably metaphysical. In the last part, I investigate Burhoe's philosophy of science and the dominant role of Western culture, including the Judeo-Christian tradition, in Burhoe's thought. Incorporation of a more critical attitude toward science within Burhoe's positivistic approach is suggested.     

FRANK TIPLER'S PHYSICAL ESCHATOLOGY

Abstract. Frank L. Tipler's book The Physics of Immortality is a striking attempt by a scientist to resolve the conflict between theology and science on the basis of a physicalist position that identifies theology as a branch of physics, and that calculates God “in exactly the same way as physicists calculate the characteristics of electrons.” Tipler's work may be seen as a scientistic myth, and its critique is organized around the three basic characteristics of such myths: (1) it is illogical in that it argues as if physics were in fact metaphysics; (2) it is grim in that its glorification of technology is insensitive to ethical issues; (3) it is meaningless in that its espousal of a strong theory of artificial intelligence empties concrete personal histories by subsuming them under abstractions that distort our understandings both of God and of resurrection.     

A Compelling Trinitarian Taxonomy: Hans Urs von Balthasar's Theology of the Trinitarian Inversion and Reversion

In trinitarian theology, the problematic place of the Holy Spirit in the taxonomy of the immanent Trinity (Father, Son and Holy Spirit) does not seem to correspond to what is revealed in the economy (Father, Holy Spirit and Son). Because of this pneumatological problem, some theologians have abandoned the traditional trinitarian taxonomy. This approach, however, does not provide a finally convincing answer that is consistent with both the biblical witness and the theological tradition. In this article, I argue that Hans Urs von Balthasar's theology of the trinitarian inversion and reversion does provide a convincing answer to the trinitarian taxonomy problem. After supporting my thesis by first referencing the traditional trinitarian taxonomy offered in Augustine's de Trinitate and then examining the possibility of abandoning the taxonomy given by Jürgen Moltmann and Leonardo Boff, I will offer von Balthasar's solution as the most compelling trinitarian taxonomy, especially in light of the ecumenical dialogue between the Roman Catholic and Eastern Orthodox churches.     

Deus Ludus: The Christocentric Games of Nicholas of Cusa and Blaise Pascal

Nicholas of Cusa and his daringly speculative theology seem odd matches for Blaise Pascal, the constant critic of the philosophies en vogue during his life. A commonality they share is their mutual concern for the apparent disproportion between the infinite God and the finite human. In this paper, I compare and analyse the shape this question takes in Cusanus's De ludo globi and Pascal's Pensées. Both men observe a sort of ‘ludic’ character inherent to the pursuit of bridging finite and infinite. Cusanus's ‘ball game’ realises the universe and the human being's pursuit of salvation as a circular field in which the player seeks to reach the vanishing point of its centre. Pascal likewise portrays human life as a cosmic game that everyone must ‘play’ with their ethical decisions. Ultimately, they both come to register Christ as the agent and object of their games, the divine player who fashions finitude into infinity. I conclude by sketching a way to reconcile Pascal with natural theology based on his universal game.