THE SPIRIT IN CREATION: A UNIFIED THEOLOGY OF GRACE AND CREATION CARE

This essay identifies one of the deeper theological sources of the tendency toward environmental neglect in evangelical and Pentecostal theology and proposes a theological vision that facilitates a vision of creation care as a dimension of Christian formation. The first section identifies, describes, and evaluates the traditional distinction between common and special grace or the natural and the supernatural orders as a theological foundation for environmental neglect in Pentecostal theology. The second and third sections propose that a pneumatological vision of grace based on a fundamental trinitarianism provides Pentecostals and other Christians with a way to overcome these stark dualisms and to attain a more unified and comprehensive vision of God's grace that is more conducive to creation care. The fourth section presents a case for seeing creation care as a pneumatological and proleptic participation in the eschaton and, as such, as a dimension of Christian formation and sanctification.     

THE HOLY SPIRIT IN THE CAPPADOCIANS: PAST AND PRESENT

Theologians have long recognized that the Cappadocian fathers are a valuable resource for contemporary reflection on the Holy Spirit. The modern use of their work, however, tends to reflect only a thin sampling of their many writings; it shows little awareness of their complicated historical situation; and it generally operates on the false assumption that Basil of Caesarea, Gregory of Nazianzus, and Gregory of Nyssa offer but three versions of the same theological project. This article provides a new comparative assessment of Cappadocian pneumatology in connection with larger Trinitarian concerns and with practical matters of spirituality, monasticism, and the role of divine grace in the Christian life. It highlights the distinctive character of each theologian's approach to the Holy Spirit by analyzing their relationships to prior fourth-century traditions, their respective uses of Origen, and their differing stances in the contemporary debates with the Pneumatomachians. It argues that Basil's work on the Spirit is less fully Trinitarian and ascetically weaker than that of the other two, that Gregory Nazianzen offers the most fully Trinitarian and methodologically insightful pneumatology of the three, and that the Holy Spirit plays only a minor role in Gregory of Nyssa's theological and ascetical system. In conclusion, it identifies three key areas in which the Cappadocians can still make a significant contribution to current work on the Holy Spirit.     

RUDOLPH OTTO'S IDEA OF THE HOLY: A REAPPRAISAL

This paper explores the ambiguity in Rudolph Otto's discussion of the mysterium tremendum in order to address a broader set of difficulties in The Idea of the Holy (1917). In doing so, I outline two common criticisms of Otto's position. The first attacks Otto for not providing a secure transition from the numinous experience of terror to the holy experience of faith. The second attacks Otto for upholding a kind of theistic dualism, which seemingly puts his thought at odds with mysticism. Rather than reconstruct Otto's argument in favour of theism, I maintain that numinous experience, while still a form of otherness or alterity, is best characterized as the breakdown of subject‐object dualism. I further suggest that this breakdown is best understood in non‐theistic terms. For examples of the latter, I briefly turn to Jean‐Luc Marion's notion of saturated phenomena.     

BEYOND SECULARISM? TOWARDS A POST‐SECULAR POLITICAL THEOLOGY

In this article I analyse some of the reasons for a recent, resurgent interest in religion and theology by political philosophers and relate this interest to an inherent instability in modernity itself. In the first part I describe the landscape of current political philosophy with a particular emphasis on radical philosophers. In the second part I describe how the liberal distinction between religion and politics generates a theological instability due to the effective disappearance of the social embodiment of religion within modernity. In the third part I draw some conclusions regarding the challenges the new post‐secular condition presents to theology.     

THEOLOGY,SCIENCE, AND CLOUD OF THE IMPOSSIBLE

As a work of constructive theology attentive to the deconstructive edge of theology itself, Cloud of the Impossible offers a contemplative space for fresh transdisciplinary encounters. The ancient apophatic practice (of “unsaying,” docta ignorantia) here fosters a knowledge tuned to its own currently indeterminate edges. The present conversation surfaces issues of religion in relation to both science and ethics. It effects a multilateral advance in thinking the “apophatic entanglement” by which a relational ontology, with its attention to the materiality of our fragile planetary interdependence, is intensified through a theology of disciplined uncertainty.     

THE FUTURE OF TEILHARDIAN THEOLOGY

Abstract. The impossibility of predicting the future allows us only to indicate which theological developments seem to be needed. These developments concern our changing perception of the world, which requires a reversal in our understanding of God's Creation, from its most imperfect beginnings to its unforeseeable future. The passing of evolution from the biological to the human level has opened moral dimensions that must be explored. Rather than return to the beginnings of the church, theology needs to try to understand Christian faith within evolution, to reinterpret the past in the light of the new. In evolution, no final doctrine is possible. The necessity for doctrine creates a constant tension with the necessity of its revision. New truth must be paid for by suffering. The need is for a coherent theological vision of Creation, Redemption, and God's action in the world. Teilhard's metaphysics of union may be the key to it. In this view love becomes the central force of creation, which in Teilhard's view opens into an eternal future in God: in its final stage, evolution becomes Christogenesis.     

BIOLOGY AND THE THEOLOGY OF THE HUMAN

We will consider two Christian responses to the enormous advances in recent years in the connected sciences of genetics, evolutionary biology, and biochemistry, a dualist one by Pope John Paul II and an “emergentist” one by Arthur Peacocke. These two could hardly be more different. It would be impossible within the scope of a brief comment to do justice to these differences. What I hope to do instead is more modest: to draw attention to troublesome ambiguities in some of the key concepts on which discussions of human uniqueness depend, to recall very briefly some of the difficulties philosophers have encountered in their attempts to define the relation of the human powers of mind to the material capacities of body, and finally to ask what the theological significance of all this is.